jesus, my servant the branch · jesus, my servant the branch— comments on mark--- volume two of...

JESUS, MY SERVANT THE BRANCH—

COMMENTS ON MARK

--- Volume Two of Four ---

(Mark Chapters 6;7;8;9)

A Practical Commentary on

The Gospel According to Mark

By

Joseph L. Looney II

May, 2012

JESUS, MY SERVANT THE BRANCH—

COMMENTS ON MARK

(Consisting of Four Volumes)

A Practical Commentary on

The Gospel According to Mark

_______________

STATEMENT OF PURPOSE

The purpose of this dissertation is to develop an expository and

practical commentary on "The Gospel According to Mark." This study will

include the harmonized sequential headings or listings from the other

Gospel records. The theme of the Book of Mark is found in the key verse

which is Mark 10:45. Jesus is speaking and He states, "For even the Son

of man came not to be ministered unto, but to minister, and to give his life

a ransom for many." Without question to minister is to serve. Jesus was

speaking of Himself as the Servant of God, the Father. In this verse He

reveals that His first advent was two-fold: (1) to give His life to pay the

redemption price for the sinner and thus to save every sinner who will

believe; and (2) to minister for God and to serve others and thus be the

supreme example as to how sinners saved by grace are to live so as to

point all people to Christ Jesus as the one and only Savior. The title,

"Jesus, My Servant the Branch - Comments on Mark," is derived from

many references in Isaiah, Jeremiah, and Zechariah, but more particularly

from Zechariah 3:8 (KJV) "Hear now, O Joshua the high priest, thou, and

thy fellows that sit before thee: for they are men wondered at: for, behold,

I will bring forth my servant the BRANCH."

_______________

By

Joseph L. Looney II

May, 2012; April, 2014

JESUS, MY SERVANT THE BRANCH—COMMENTS ON MARK - VOLUME 2 of 4

COPYRIGHT HELD BY

GULF COAST BAPTIST INSTITUTE*

OF HATTIESBURG, MISSISSIPPI

2012 -- 2014

All Rights Reserved

PERMISSION TO PRINT GRANTED

TO WRITER: Joseph L. Looney II

1ST PRINTING IN GILLETTE, WYOMINGAPRIL - MAY, 2012BY THE WRITER

2nd PRINTING IN GILLETTE, WYOMINGAugust - September, 2013

BY THE WRITER3rd PRINTING IN GILLETTE, WYOMING

March - May, 2014BY THE WRITER

4th PRINTING Near DE KALB, TEXASNovember --- December, 2014

BY THE WRITER5th PRINTING Near DE KALB, TEXAS

May --- July, 2015 ----- 20 copiesBY THE WRITER

6th PRINTING Near DE KALB, TEXASMay --- June, 2016 -----10 copies; by the WRITER

7th PRINTING Near DE KALB, TEXASMay --- June, 2017 -----10 copies; by the Writer

*As of August 1, 2017, Gulf Coast Baptist Institute is Mississippi Baptist Bible Seminary of Pearl, MS, sponsored by

Antioch Baptist Church, Dr. Stephen Sance, pastor and president. {www.mbbspearlms.com}

TABLE OF CONTENTS

(Volume Two of Four)

Page

Outline for: Jesus, My Servant The Branch - Comments on Mark. . . v

ACKNOWLEDGMENTS . . . . . . . . . . . . . . . xi

CREDITS AND EXPLANATION, ADDITIONAL REMARKS, ETC. . xii

--- VOLUME TWO --- (pages 195-355)

CHAPTER

DIVISION FOUR — THE SERVANT: REJECTED YET

SHOWING COMPASSIONATE POWER

(Mark Chapter 6:1-56)

195

9. Rejection Overcome by Preaching and Martyrdom (6:1-29). . . 196

A. Rejected in His own Hometown (6:1-6a). . . . . . . . . . 198

B. Sending Forth the Twelve (6:6b-13) . . . . . . . . . . . 204

C. Herod Antipas Responding to the Fame of

Jesus Christ (6:14-29) . . . . . . . . . . . . . . . . 209

10. Compassion Manifested -- Needs Supplied (6:30-56) . . . . . . 219

A. Feeding the Five Thousand (6:30-44) . . . . . . . . . . . 221

B. Walking on Water (6:45-52) . . . . . . . . . . . . . . 227

C. The Servant Well Received and His Healing

at Gennesaret (6:53-56) . . . . . . . . . . . . . . . 232

DIVISION FIVE — THE SERVANT: EXPOSING VAIN

VERSUS TRUE WORSHIP

(Mark Chapters 7:1-37; 8:1-9)

236

11. Traditions of Men Versus Commandments of God (7:1-23) . . 237

A. The Traditions of Men about Washing Hands (7:1-5,13b) . . . 240

ii

CHAPTER Page

B. Unfounded Traditions Making the Word of God

of None Effect (7:6-13) . . . . . . . . . . . . . . . 244

C. Jesus Revealing the True Source of Defilement (7:14-23) . . . 247

12. Faith of a Gentile - Healing a Deaf Man -

Feeding Four Thousand (7:23—8:9) . . . . . . . . . . . . 255

A. The Faith Request Appeal of a Syrophoenician

Woman (7:24-30) . . . . . . . . . . . . . . . . . . 257

B. Healing a Deaf and Dumb Man (7:31-37) . . . . . . . . . 262

C. Feeding Four Thousand (8:1-9) . . . . . . . . . . . . . 265

DIVISION SIX — THE SERVANT:

JESUS THE CHRIST

(Mark Chapters 8:10-38; 9:1-50)

272

13. Proved by Testimony (8:10—9:1) . . . . . . . . . . . . . . 273

A. The Pharisees Demanding a Sign from Heaven (8:10-13) . . . 277

B. Forewarning His Disciples Concerning Leaven (8:14-21) . . . 281

C. Healing a Blind Man in Stages (8:22-26). . . . . . . . . . 284

D. Jesus Asking, "Whom do men say that I am?" (8:27-30). . . . 287

E. The Announcement Concerning His Cross

and Rebuke of Peter (8:31-33) . . . . . . . . . . . . . 291

F. The Requirements of Discipleship and Cross-bearing (8:34-37). 294

G. Be Not Ashamed Of Jesus; A Coming

Taste of Glory (8:38—9:1) . . . . . . . . . . . . . . 299

14. Proved by Transfiguration (9:2-29) . . . . . . . . . . . . . 305

A. Transfigured on the Mount (9:2-8) . . . . . . . . . . . . 307

B. The Discussion of the Resurrection and Elijah (9:9-13) . . . . 316

JESUS, MY SERVANT THE BRANCH - COMMENTS ON MARK

TABLE OF CONTENTS — (Volume Two of Four)

iii

CHAPTER Page

C. Healing a Boy with an Evil Spirit the Disciples

Could Not Heal (9:14-29) . . . . . . . . . . . . . . 321

15. Proved by Teaching (9:30-50) . . . . . . . . . . . . . . . 332

A. The Second Prediction Concerning His Cross (9:30-32) . . . . 334

B. Teaching the Disciples while in Capernaum (9:33-50) . . . . 336

BIBLIOGRAPHY . . . . . . . . . . . . . . . . . . . . . . . . B-1

End Note

For "Table of Contents" for Volumes 1, 3, and 4 please go to those

volumes.

Printed 9/18/2013;11/16/2013; 01/21/2014; 4/2014;5/09/17


TABLE OF CONTENTS — (Volume Two of Four)

iv

JESUS, MY SERVANT THE BRANCH- COMMENTS ON MARK

Outline With The Harmonized Sequential Listings from all Four GospelsB

--- VOLUME TWO OF FOUR ---(Mark Chapters 6; 7; 8; 9)

[Divisions Four, Five, and Six]

[Desertations Chapters 9; 10; 11; 12; 13; 14; 15]

[Pages 195--356]

---DIVISION FOUR---

THE SERVANT: REJECTED YET SHOWING COMPASSIONATE POWER

(Mark Chapter 6:1-56)

IX. Rejection Overcome by Preaching and Martyrdom 6:1-29A. Rejected in His own Hometown 6:1-6a

(Matthew 13:54-58) {Actually this is the second rejection at Nazareth}

1. Followed by His disciples into His own country 6:1

2. In the synagogue teaching on the day of worship 6:2a

3. The opposition and rejection by the hometown people 6:2b,3

4. The reasoning behind their rejection 6:4

5. The marveling of Jesus because of their unbelief 6:5, 6a

B. Sending Forth the Twelve (see v. 4) 6:6b-13

(Matthew 9:35—11:1; Luke 9:1-6)

1. Teaching the Word of God in the villages 6:6b

2. Calling and sending the twelve to preach 6:7

3. Instructions for the journey 6:8-10

4. A message of both salvation and judgment 6:11

5. The nature of the mission of the apostles 6:12,13

C. Herod Antipas Responding to the Fame of Jesus Christ 6:14-29

(Matthew 14:1-12; Luke 9:7-9)

1. Confession of Herod about Jesus 6:14-16

2. The explanatory account of the beheading of John 6:17-28

3. Honoring of John in his death by his Disciples 6:29

X. Compassion Manifested -- Needs Supplied 6:30-56

A. Feeding the Five Thousand 6:30-44

(Matthew 14:13-21; Luke 9:10-17; John 6:1-13)

1. The apostles returning and needing to rest 6:30-31

2. The compassion of the Savior 6:32-34

3. The concern and suggestion of the disciples 6:35-36

4. The compassionate solution of Jesus 6:37-44

B. Walking on Water 6:45-52

(Matthew 14:22-33; John 6:14-22)

1. The Servant sending the multitudes away 6:45

2. The Servant departing to pray alone 6:46

3. The Servant walking on water 6:47-52

v

C. The Servant Well Received and His Healing at Gennesaret 6:53-56

(Matthew 14:34-36)

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

>Harmonized Sequential listingA

from the other Gospel records:

>>Jesus Christ -The Bread of Life- Not a Political Messiah John 6:22-71

<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

---DIVISION FIVE---

THE SERVANT: EXPOSING VAIN VERSUS TRUE WORSHIP

(Mark Chapters 7:1-37; 8:1-9)

XI. Traditions of Men Versus Commandments of God 7:1-23

{Controversy with the Pharisees about Defilement} (Matthew 15:1-20; John 7:1)

A. The Traditions of Men about Washing Hands 7:1-5,13b

(Matthew 15:1,2)

1. The occasion for this controversy 7:1,2

2. An explanation of . . . practices of the Pharisees. . . 7:3,4

3. The complaint/charge of the Pharisees against the disciples 7:5

4. The summation of the answer of Jesus 7:13

B. Unfounded Traditions Making the Word of God of None Effect 7:6-13

(Matthew 15:3-9)

1. Calling them hypocrites and the answer of Jesus 7:6,7

2. Further explanations of His rebuke 7:8,9

3. A particular illustration using "Corban" 7:10-12

4. Setting aside the Law by their practice of traditions 7:13

C. Jesus Revealing the True Source of Defilement 7:14-23

(Matthew 15:10-20)

1. Exhorting the people to hearken to the truth about defilement 7:14-16

2. Answering with clear truth the question about defilement 7:15,16

3. A more detailed and fuller explanation unto the twelve 7:17-19

4. The true source of defilement, a sinful heart, 7:20-23

XII. Faith of a Gentile–Healing a Deaf Man–Feeding Four Thousand 7:24—8:9

(Matthew 15:21-39)

A. The Faith Request Appeal of a Syrophoenician Woman 7:24-30

(Matthew 15:21-28)

1. Traveling into the nation of Tyre and Sidon 7:24

(Matthew 15:21)

2. A Greek woman making an appeal for needed help 7:25,26

(Matthew 15:22)

3. Jesus replying to this humble request 7:27

(Matthew 15:23,24)

4. Answering Jesus with a confession 7:28

(Matthew 15:25-27)

5. Making the daughter whole, 7:29,30 (Matthew 15:28)

B. Healing a Deaf and Dumb Man 7:31-37

(Matthew 15:29-31)


Outline With The Harmonized Sequential Listings from all Four Gospels

vi

1. Healing a deaf and dumb man 7:31-35

2. The exceeding amazement of the people 7:36,37

3. This healing: a partial fulfillment of a prophecy Isaiah 35:5,6

C. Feeding Four Thousand 8:1-9

(Matthew 15:32-39)

1. The occasion for the feeding 8:1-3

(Matthew 15:32)

2. Feeding the multitude 8:4-7

(Matthew 15:33-36)

3. Four thousand men fed and filled and seven baskets leftover 8:8,9

(Matthew 15:37-39)

---DIVISION SIX---

THE SERVANT: JESUS THE CHRIST

(Mark Chapters 8:10-38; 9:1-50)

XIII. Proved by Testimony 8:10—9:1

{Discipleship Characteristics Revealed - must believe, beware of leaven, learn in

stages, know who Jesus really is, must die to self and the world.}

A. The Pharisees Demanding a Sign from Heaven 8:10-13

(Matthew 16:1-4)

1. Traveling into parts of Dalmanutha 8:10

2. The Pharisees asking for a sign from heaven 8:11

3. Jesus sighing deeply, showing love yet disgust 8:12

4. Leaving the insincere Pharisees 8:13

B. Forewarning His Disciples Concerning Leaven 8:14-21

(Matthew 16:5-12)

1. The disciples forgetting bread 8:14; Matthew 16:5

2. Jesus warning against leaven 8:15; Matthew 16:6

3. Misunderstanding the warning and being corrected 8:16-2; Matthew 16:7-12

C. Healing a Blind Man in Stages 8:22-26

1. Beseeching Jesus to touch a blind man 8:22

2. A gradual method of restoring sight 8:23-24

3. Complete restoration of sight and the charge 8:25,26

D. Jesus Asking, "Whom do men say that I am?" 8:27-30

(Matthew 16:13-20; Luke 9:18-21)

1. Traveling to Caesarea Philippi 8:27; Matthew 16:13

2. Asking a crucial question 8:27; Matthew 16:13

3. Answering the question 8:28; Matthew 16:14

4. Making the question personal 8:29a; Matthew 16:15

5. The answer of Peter 8:29b; Matthew 16:16

6. The response of Jesus Matthew 16:17-19

7. Warning them not to tell 8:30; Matthew 16:20

E. The Announcement Concerning His Cross and Rebuke of Peter 8:31-33

(Matthew 16:21-23; Luke 9:22)

1. The first prediction about His cross 8:31,32a



vii

2. The rebuke of Peter and Jesus rebuking Peter 8:32b,33

F. The Requirements of Discipleship and Cross-bearing 8:34-37

(Matthew 16:24-27; Luke 9:23-25)

1. Teaching people the prerequisites for following Jesus 8:34

2. The believer saving or losing his life and/or soul 8:35

3. The incomparable value of the soul 8:36,37

G. Be Not Ashamed Of Jesus; A Coming Taste of Glory 8:38—9:1

(Matthew 16:27,28; Luke 9:26,27)

XIV. Proved by Transfiguration 9:2-29

A. Transfigured on the Mount 9:2-8

(Matthew 17:1-8; Luke 9:28-36)

1. A glimpse of things to come 9:2

2. Taking Peter, James, and John up into an high mountain 9:2

3. Seeing Jesus in all His glory 9:3

4. Elijah with Moses appearing and talking with Jesus 9:4

5. The impulsive character of Peter 9:5,6

6. An overshadowing cloud and hearing a voice 9:7

7. Seeing Jesus only 9:8

B. The Discussion of the Resurrection and Elijah 9:9-13

(Matthew 17:9-13; Luke 9:36)

1. The discussion of the resurrection 9:9-10; Matthew 17:9; Luke 9:36

2. The question about Elijah 9:11-13; Matthew 17:10-13

C. Healing a Boy with an Evil Spirit the Disciples Could Not Heal 9:14-29

(Matthew 17:14-20; Luke 9:37-43)

1. The other disciples, the multitude and the scribes 9:14-15

(Matthew 17:14; Luke 9:37)

2. A boy with a dumb spirit the disciples could not heal 9:16-18

(Matthew 17:14-16; Luke 9:38-40)

3. The disappointment of Jesus towards His disciples 9:19


4. The power of the evil spirit and the request of the father 9:20-22

(Luke 9:42a)

5. The rebuke of the father by Jesus and his faith 9:23-24

6. The dethroning of Satan; a magnificent display of the power of Jesus 9:25-27

(Matthew 17:18; Luke 9:42,43)

7. The reason the disciples could not heal this boy 9:28-29

(Matthew 17:19-21)

XV. Proved by Teaching 9:30-50

A. The Second Prediction Concerning His Cross 9:30-32

(Matthew 17:22-23; Luke 9:43-45)

1. Departing, passing through Galilee, and teaching 9:30,31a

(Matthew 17:22a)

2. Predicting again about the His death and resurrection 9:31b,32

(Matthew 17:22b,23; Luke 9:43-45)



viii

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>



>>Jesus, the Messiah, Pays the Half Shekel for the Temple Matthew 17:24-27

<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

B. Teaching the Disciples while in Capernaum 9:33-50

(Matthew 18:1-14; Luke 9:46-50)

1. The dispute about greatness and the rebuke of the Lord 9:33-42

2. The demanding requirements of discipleship and seriousness of sin 9:43-50

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

>Harmonized Sequential listingsA


>>Proper Treatment Toward an Offending Brother and the Duty

of Forgiveness Matthew 18:15-35

>>Messiah's Followers Must Give Up Everything for His Service Matthew 8:19-22;

Luke 9:57-62

>>Rejecting the Advice of His Half-brothers to Exhibit Himself

in Judea John 7:2-9

>>Going privately to Jerusalem via Samaria Luke 9:51-56;

John 7:10

<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>



(The Later Judean Ministry)

>>Jesus Coming to the Feast of Tabernacle Creates Great

Excitement About the Messiahship John 7:11-52

>>Account of the Adulteress Brought to Jesus John 7:53-8:11

>>Jesus Angers the Pharisees by Claiming to be the Light of the World

John 8:12-20

>>Pharisees Attempt to Stone Jesus John 8:21-59

>>Giving Sight to a Man Born Blind John 9:1-12

>>Persecution by the Pharisees of the Man Born Blind John 9:13-34

>>Befriending the Man Born Blind John 9:35-41

>>The Allegory of the Good Shepherd John 10:1-21

>>Sending Forth the Seventy and Their Joyous Return Luke 10:1-24

>>Answering a Lawyer's Question; Account of the Good Samaritan

Luke 10:25-37

>>Jesus, the Guest of Martha and Mary Luke 10:38-42

>>Teaching the Disciples to Pray; Parable of the Importunate Friend Luke 11:1-13

>>Blasphemous Charge of League with Beelzebub Luke 11:14-36

>>Dining with a Pharisee; Denouncing the Pharisees and Lawyers Luke 11:37-54

>>Teachings About the Hypocrisy of the Pharisees Luke 12:1-12

>>Teachings About Covetousness (Parable of the Rich Fool) Luke 12:13-34

>>Teachings About the Need of Preparedness for His Second Coming Luke 12:35-48

>>Christ's Approaching Suffering and Sufferings to be Endured Luke 12:49-59



ix

>>Teachings About the Universal Need of Repentance Luke 13:1-13

>>Healing a Crippled Woman on the Sabbath and the Controversy Luke 13:10-21

>>At the Feast of Dedication - Jews Try to Stone Jesus John 10:22-39

(The Later Perean Ministry)

It is with Mark 10:1 that this commentary will again resume.



>>Withdrawal From Jerusalem to Beyond Jordan John 10:40-42

>>Teachings About Being Excluded from the Kingdom Luke 13:22-30

>>Message to Herod and Lamentations for Jerusalem Luke 13:31-35

>>Healing the Man with Dropsy and His Defense Luke 14:1-6

>>Parables of the Ambitious Guest and of the Great Supper Luke 14:7-24

>>Warnings About the Cost of Discipleship Luke 14:25-35

>>Parables of the Lost Sheep, Coin, Prodigal Luke 15:1-32

>>Parable on Stewardship-The Unjust Steward Luke 16:1-13

>>The Pharisees Deriding Jesus; Jesus Answering them Luke 16:14-18

{The Law and the Prophets until John (Luke 16:15-17)}

>>The Rich Man and Lazarus Luke 16:19-31

>>Teaching Concerning Offenses and Service Luke 17:1-10

>>Jesus Raises Lazarus From the Dead John 11:1-44

>>Effect of the Raising of Lazarus- Departure to Ephraim John 11:45-54

>>Circling Through Samaria, Galilee, Going to Jerusalem Luke 17:11

>>Healing of Ten Lepers and Explanation about the Kingdom Luke 17:12-37

>>Two Parables on Prayer Luke 18:1-14

<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

End Notes

A. The harmonized sequential listings from the other Gospel records have been

gleaned from various sources and from study. This writer leaned heavily on A

Layman's Harmony of the Gospels by John F. Carter and A Harmony of the Gospels

for Students of the Life of Christ by A. T. Robertson. Both of these are listed in the

Bibliography. All other sources are also listed.

B. For outlines for Volumes 1; 3; and 4 please go to those volumes.

Printed: 2/14/2014; 4/2014; 5/09/2017



x

ACKNOWLEDGMENTS

It is my sincere prayer that God will bless the ministry of the Gulf Coast

Baptist Institute and her sponsoring church, the Unity Missionary Baptist Church in

Hattiesburg, Mississippi. I am grateful to this church, Gulf Coast Baptist Institute,

Dr. Bruce Morris, Sr., (President), Sister Doris Scarlett (English Department), and

Dr. Tom Scarlett (former President) for their patience, help, encouragement in this

endeavor. I am thankful for the opportunity to write this dissertation in partial

fulfillment for the requirements for the Doctor of Theology program. Also, may the

Lord bless Calvary Missionary Baptist Church in Gillette, Wyoming, who has been

gracious to this writer during the time of the writing of this thesis.

Also, I am grateful for the many pastors, preachers, Bible institute

instructors, and others who have been a tremendous help and blessing along the

way. They are too numerous to mention here. I thank God for having the

opportunity to be taught and helped by each of these people. May God bless the

memory of those who have been promoted to be with the Lord Jesus Christ. May

He bless the ministry of those who continue to serve Him.

One brother of whom this writer is especially grateful is Jim C. Brasseal.

He is pastor of Landmark Missionary Baptist Church, Lakewood, CO. At one time,

he was Vice President and instructor of the Gulf Coast Baptist Institute from which

he received his doctorate. Brother Brasseal has made many helpful suggestions.

May God bless his ministry.

Most of all, I thank God and His dear Son, Jesus Christ, my personal

Savior and Lord. To Him be the glory for all things. May His kingdom increase.

Joseph L. Looney II

Gillette, Wyoming

April 2012 through April, 2014

xi

CREDITS, EXPLANATION, AND DEDICATION

CREDIT FOR SOURCES

Every reasonable effort has been made by this writer to give credit to all

sources and authors where credit is due. However, over many years, this writer

has read many comments from various sources in the course of sermon and

lesson study and preparation. If any material from some of these many sources

has been included in these comments and has not been documented, inadvertently

or otherwise, this writer apologizes for the oversight.

EXPLANATION

The original intent was to write a commentary on all sixteen chapters of the

Gospel of Mark for this dissertation (to be completed by the end of April, 2012).

As of this date May 11, 2012, chapters ten through sixteen have not been

completed. However, with the approval of Doctor Bruce Morris, Sr., President of

the school, it was decided (due to the volume of the work on chapters one through

nine) to allow this student to finished chapters ten through sixteen as soon as

possible after May 11, 2012. The word count for Mark chapters one through nine is

well over 100,000 words with over 350 pages, double spaced.

FINISHED

As of February, 2014, this dissertation is completed (all sixteen chapters of the

Gospel of Mark) with 741 pages and over 242,000 words.

DEDICATION

The Late Brother Charles F. Hanes was a Missionary Baptist pastor/missionary for

many years serving in Arkansas and South Dakota. He befriended this writer and

was always a great encouragement. This work is dedicated to the memory of this

dear brother.

Joseph L. Looney II

Gillette, Wyoming

April 2012 through February; April, 2014

xii

FOREWORD

to the commentary entiled

JESUS, MY SERVANT THE BRANCH—COMMENTS ON MARK

This paper or commentary was originally composed as a desertation

submitted to Gulf Coast Baptist Institute of Hattiesburg, Mississippi, in

partial fulfillment of the requirements for the Degree of Doctor of

Theology. With the written permission of the Gulf Coast Baptist Institute

this writer now offers to the general public this commentary on The

Gospel According to John Mark. There are four volumes. Volume One

covers Mark chapters 1, 2, 3, 4, and 5. Volume Two covers Mark chapters

6, 7, 8, and 9. Volume 3 covers Mark chapters 10, 11, 12, and 13. Volume

4 covers Mark chapters 14, 15, and 16.

It is without apology that this writer writes from the viewpoint of a

Landmark Missionary Baptist pastor who was saved by the grace of God in

June, 1960. God used the ministry of Central Missionary Baptist Church in

Fayetteville, Arkansas, and the individual witnessing of Brother John

Blake a follow engineering student at the University of Arkansas to bring

this sinner to the realization that he needed to repent and trust in the Lord

Jesus.

The overall plan of this writer is to write verse by verse

commentaries on as many books of the 66 books of the Holy Bible as time

permits in the time that he has left upon this earth until the Precious Lord

Jesus Christ takes him home. The purpose of this is to help people who

have the desire to understand the Word of Truth. It is this writer's prayer

that God's Spirit will use this desertation and any in the future to help

those who desire to know and understand the Bible. No doubt all questions

will not be answered and there are human errors in this paper, but to the

best of his ability and with the help of God, this writer has tried to get the

correct and accurate teaching(s) of The Gospel According to John Mark.

To God be the glory for any help and any good that may come from this

effort.

In the service of the Master, Jesus Christ My Savior and Lord,

Joseph L. Looney II

Gillette, Wyoming

May, 2012; Sept; Nov, 2013; April, 2014

xiii

ADDITIONAL REMARKSCREDITS FOR SOURCES -- ADDED REMARKS

This writer can not claim any originality for it is God who created him and

has given him any ability that he may have, so the glory goes to God and His dear

Son, Christ Jesus, who is this writer's Personal Savior and LORD.

Every reasonable effort has been made by this writer to give credit to all

sources and authors where credit is due and when sources were known. However,

over many years, this writer has read many comments from various sources in the

course of sermon and lesson study preparations. If any material from some of

these many sources has been included in these comments and has not been

documented, inadvertently or otherwise, this writer apologizes for the oversight. It

was and is not the intention of this writer not to recognize these sources. During

in the ministry of this writer since 1971 and even before, he prepared and

preached sermons from the four Gospel records of Matthew, Mark, Luke, and John

for the Mountain Grove Missionary Baptist Church near Alma, Arkansas, as well as

the Unity Missionary Baptist Church near Paron, Arkansas, and Pine Top

Missionary Baptist Church near Broken Bow, OK. In the course of the preparation

for these sermons this writer leaned heavily on sermon booklets and

commentaries by various preachers and writers. In many cases there are no

formal references to these works in the text of this writer's commentary.

Therefore, this writer acknowledges his debt to the work of all those preachers and

commentators from which he had drawn resources for preaching and teaching.

APPRECIATION FOR PASTORS, PREACHERS AND INSTRUCTORS

Over the years the Holy Spirit of God has used several pastors and others

to teach this writer spiritual and practical things from the Word of God. Some of

those pastors were Charles Ashcraft in Fayetteville, Arkansas; Eugene Reagan in

Jonesboro, Arkansas; Richard Folger in Russellville, Kentucky; Clarence Walker,

xiv

>>ADDITIONAL REMARKS (continued, page 2 of 3)

Carl Sadler, and Edward Overbey in Lexington, Kentucky; Gerald Scott Smith in

Lexington, Kentucky; Buck Nicholson and E. Keith Simmons in Fort Smith,

Arkansas; Hershel Adams in Alma, Arkansas; and J. C. James in Little Rock,

Arkansas. Besides these brethren (some of whom were also my instructors in

Baptist Bible institutes and seminaries) the following were also my instructors in

various Baptist Institutes and Seminaries: Rocoe Brong, Johnny Thompson, and

others in Lexington, Kentucky; John Penn, Charles Rogers, John Owen, Fred

Vining, David Robinson, O. R. Baldwin, and Paul Goodwin, and L. D. Capell in

Little Rock, Arkansas. {Much and special credit is due for one brother already

mentioned and that is, Charles Rogers, this writer's Church Epistles' instructor,

who required, influenced, and/or otherwise motivated this writer to write

commentaries.} I thank the Lord-God of Heaven for being able to be under each

of these pastors, preachers, and instructors.

May God bless the memory of those on this list who have been promoted to

be with the Lord Jesus Christ and may He bless the continued ministry of those

still alive, serving Him, and awaiting the return of our Lord Jesus Christ.

CREDITS DUE TO OTHERS

There have been many others who have been a big help to this writer along

the way and especially in the writing of this dissertation. First of all, this writer

would like to express thanks to Pat, his beloved and faithful wife, of over 56 years.

She has helped this writer in many ways. During the process of writing this paper

she has proofread many pages and helped in other ways.

Four other brethren who have been a big help are: Brother Norman

W. Pierce of Rapid City, SD; Brother Jim Brasseal of Lakewood, CO; and the

late Brother Chuck Hanes of Belle Fourche, SD. Each of these brethren have

helped in various ways. Brother Pierce is a long time Missionary Baptist

xv

>>ADDITIONAL REMARKS (continued, page 3 of 3)

pastor/missionary. At one time, he was a seminary instructor in the ABA school in

Central Florida from which he received a doctorate. Brother Brasseal is also a long

time Missionary Baptist pastor/missionary. He was at one time Vice- President of

Gulf Coast Baptist Institute from which he received a doctorate. Brother Brasseal

has read this thesis and had made many helpful suggestions and etc. The late

Brother Charles F. Hanes was a Missionary Baptist pastor/missionary for many

years. He was saved at Calvary Missionsary Baptist Church of Gillette, Wyoming,

in the 1970's. He attended and received a Bachlor of Theology degree in 1987

from the Missionary Baptist Seminary in Little Rock, Arkansas.

EXPLANATIONS ABOUT BIBLE QUOTATIONS:

All Bible quotations are from the King James Version unless otherwise

noted by abbreviations of the versions such as: NASB, the New American

Standard Bible; NIV, the New International Version; AMP. BIBLE, the Amplified

Bible. Quotations from other translations will be formally acknowledged in the

sentence end parentheses and Bibliography.

DISCLAIMER

Use of other versions of the Bible other than the King James Version does

not mean approval of the entire version by this writer. But rather it means that the

translation of a particular verse was examined by the writer and found to be true to

the Greek text(s) and versions available to him (to the best of his understanding

and knowledge).

Joseph L. Looney II

Gillette, Wyoming

May, 2012; September, 2013; November 2013, April, 2014

xvi


---DIVISION FOUR---

THE SERVANT: REJECTED YET SHOWING

COMPASSIONATE POWER(Mark Chapter 6:1-56)

---CHAPTER 9---

Rejection Overcome by Preaching and Martyrdom(Mark Chapter 6:1-29)

---CHAPTER 10---

Compassion Manifested -- Needs Supplied(Mark Chapter 6:30-56)

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---DIVISION FOUR---



---CHAPTER 9---


OUTLINE

IX. Rejection Overcome by Preaching and Martyrdom 6:1-29A. Rejected in His own Hometown 6:1-6a

(Matthew 13:54-58)

{Actually this is the second rejection at Nazareth}

1. Followed by His disciples into His own country 6:1

2. In the synagogue teaching on the day of worship 6:2a

3. The opposition and rejection by the hometown people 6:2b,3

4. The reasoning behind their rejection 6:4

5. The marveling of Jesus because of their unbelief 6:5, 6a

B. Sending Forth the Twelve (see v. 4) 6:6b-13

(Matthew 9:35—11:1; Luke 9:1-6)

1. Teaching the Word of God in the villages 6:6b

2. Calling and sending the twelve to preach 6:7

3. Instructions for the journey 6:8-10

4. A message of both salvation and judgment 6:11

5. The nature of the mission of the apostles 6:12,13


(Matthew 14:1-12; Luke 9:7-9)

1. Confession of Herod about Jesus 6:14-16

2. The explanatory account of the beheading of John 6:17-28

3. Honoring of John in his death by his Disciples 6:29

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---DIVISION FOUR---



---CHAPTER 9---


This new division begins with Mark 6:1 and continues through the last verse of

Mark 6, verse 56. It is entitled "The Servant: Rejected yet Showing Compassionate

Power." It is divided into two chapters: chapter nine, rejection overcome by preaching

and martyrdom, 6:1-29; and chapter ten, compassion manifested — needs supplied,

6:30-56. Jesus was most likely in Capernaum when He overcame the hostile powers

of disease and death in the healing of the woman with the flow of blood and in raising

the daughter of Jairus from the dead (5:21-43). Afterward, He came into His own

country or hometown of Nazareth. While there, the Ideal Servant of God is rejected

by the people of His own home country. Yet, He overcomes this rejection through His

preaching and teaching and indirectly through the martyrdom of John the Baptist.

This is stated because Herod Antipas, when he had heard of Jesus, said, "That John

the Baptist was risen from the dead, and therefore mighty works do show forth

themselves in him" (Mark 6:14). This section, concerning the rejection of Jesus

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consists of the following: one, rejected in His own hometown, 6:1-6a; two, sending

forth the Twelve, 6:6b-13; and three, Herod Antipas responding to the fame of Jesus

Christ, 6:14-29.

Most people have felt rejected at one time or another. The way that Jesus dealt

with rejection is a good example for the people of God to follow. Jesus stressed that

His people are to "Have faith in God" (Mark 11:22; Hebrews 11:6). This is still

needed in this modern age. The example of Jesus is the example to follow. Church

trouble is stressful, but it is no time to quit. When Jesus was rejected, He continued to

trust in the Heavenly Father. He dug in deeper and was committed even more and

implemented the program of God: which is to preach and witness to the saving grace

of God.

A. Rejected in His own Hometown 6:1-6a

(Matthew 13:54-58)

This opposition and rejection of Jesus as recorded in Mark by His hometown

neighbors and former townspeople is actually His second rejection at Nazareth. Both

John F. Carter (141, 142) and A. T. Robertson (Harmony, 77) agree that this is the

second rejection of Jesus by the people of Nazareth, the first being recorded in Luke

4:16-30. Robertson writes:

There is no sufficient occasion to identify this visit to Nazareth with that

described by Luke. That was at the very beginning of the great ministry in

Galilee, and this is near its close. The details are quite different. It is perfectly

natural that after a long interval he should give the Nazarenes another

opportunity to hear his teaching, and to witness miracles, which he would not

work for them when demanded, but now voluntarily works in a few cases, so

far as their now wonderful unbelief left it appropriate (Harmony 77).

This passage about Jesus being rejected by the people of His own hometown may be

divided into five parts: one, followed by His disciples into His own country, 6:1; two,

in the synagogue teaching on the day of worship, 6:2a; three, the opposition and

JESUS, MY SERVANT THE BRANCH- COMMENTS ON MARK - Division 4 - Chapter 9

Rejection Overcome by Preaching and Martyrdom - (Mark 6:1-29) 198

198

rejection of the hometown people, 6:2b,3; four, the reasoning behind their rejection,

6:4; and five, the marveling of Jesus because of their unbelief, 6:5, 6a.

Followed by His disciples into His own country (6:1) This verse states "And

he went out from thence, and came into his own country; and his disciples follow

him." Jesus now goes back to his home country. The question arises, "Where is His

home country?" Although Nazareth is not mentioned by either the account of

Matthew or Mark, the context indicates that this is the last visit of Jesus to His

hometown. The words "own country" from RCVTK�L (patris) means "one's native

country; one's fatherland, one's own country . . . one's own native place i.e. a city"

(Thayer 496). Luke confirms that the home country of Jesus was indeed Nazareth for

he records "And he came to Nazareth, where he had been brought up . . ." (4:16).

Matthew adds, "And he (Joseph) came and dwelt in a city called Nazareth: that it

might be fulfilled which was spoken by the prophets, He (Jesus) shall be called a

Nazarene" (2:23). Hence, Jesus was considered to be from Nazareth.

Verse 1 also relates that the disciples of Jesus followed Him to Nazareth. The

word "follow" is from the Greek present participle of CXMQNQWSG�Y (akoloutheo). The

present tense denotes continued action. The idea is that the disciples of Jesus followed

Him and they continued to follow Him. These disciples set a good example for all

believers. {What does it mean to follow Jesus, today?1 For the answer please see the

Chapter Notes.} These events (Mark 6:1-30) at the hometown of Jesus and the

sending out of the twelve are a mile-post in the ministry of Jesus Christ since it is

about a year "till His Crucifixion" (Robertson, Harmony 85).

In the synagogue teaching on the day of worship (6:2a) The first part of

verse 2 says, "And when the sabbath day was come, he began to teach in the

synagogue . . . ." On the day of worship Jesus was in the synagogue teaching. As an



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Israelite, Jesus worshipped the heavenly Father on the day of worship in the house of

worship. In the book of Hebrews believers are exhorted by God to assemble

themselves together on the day of worship, "Not forsaking the assembling of

ourselves together, as the manner of some is; but exhorting one another: and so much

the more, as ye see the day approaching." This was the example of Jesus. It should not

be taken lightly, but followed by His people. This reinforces a point made previously,

and that is, that teaching and preaching the Word of God is to be the main part of the

worship in the New Testament Church.

The opposition and rejection by the hometown people (6:2b,3) On "the

sabbath day" as Jesus began to teach "many hearing him were astonished. . . ." The

verb "were astonished" is from the imperfect passive form of GXMRNJ�UUQOCK

(ekplessoumai) meaning "to be amazed, to be overwhelmed" (Rienecker 102) and also

"to strike out with panic, shock, astonish . . ." (Thayer 198, 199). These people were

overwhelmed that a mere hometown boy could know so much. They wondered when

and where He had received His education. They were confused and in unbelief. They

were asking themselves "Are His miracles of God or of Satan?" (Wessel 665). In

Mark 1:22 the same verb translated "were astonished" is used as in 6:2. But in 1:22

the people in Capernaun "were astonished" at His doctrine and were surprised; but

they believed Jesus was from God. Whereas in Nazareth the people could not

understand how and from where this hometown boy could have such wisdom. This

was in spite of their knowledge about the "mighty works . . . wrought by his hands."

Verse 3 gives the clear reason these people were struck with astonishment. The

first part of verse 3 records the questions in their minds, "Is not this the carpenter, the

son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his

sisters here with us?" They were asking, Is not this the one who built furniture and



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houses in this, our town? They considered Jesus as just a common ordinary fellow

raised among themselves. They were thinking, "How could this boy whose family is

right here with us be the Son of God?" Those named in this verse are younger half

brothers and sisters to Jesus "born to Mary and Joseph according to natural biological

processes" after the virgin birth of Jesus (Wessel 665). The people of Nazareth did not

comprehend Jesus in His entirety. They looked at Him as only "a" son of Mary and

Joseph. It behooves each person to ask and consider the question that Jesus later

presented to the Pharisees, "What think ye of Christ?" (Matthew 22:42). "Is He really

the Son of God?" "Is He really the Saviour?" "Is He my Savior?"

The opposition and rejection of Jesus as the Son of God is made apparent in the

last part of verse 3. It declares, "And they were offended at Him." The verb "were

offended" is from the Greek imperfect passive form of UMCPFCNK�\Y (skandalizo)

meaning "to cause to stumble, passive to be offended" (Rienecker 102) with the idea

of someone or something becoming a stumbling block. The English words "scandal

and/or scandalize" are derived from this Greek word. Thayer includes as part of his

definition of UMCPFCNK�\Y (skandalizo) "to be offended in one, . . . i.e. to see in

another what I disapprove of and what hinders me from acknowledging his authority

. . ." (576, 577). The use of the imperfect tense of this verb means they were offended

and they continued to be so. "In the language of Webster, they were completely

flabbergasted" (Wuest 120). It was not so much that Jesus was a stumbling block in

Himself, but the things He taught and did became a stumbling block to many. Jesus

was not at fault but the people were at fault. They rejected Jesus because of jealously

and unbelief in their own hearts (6:6). This same type of thing happens in churches

today. People get offended and are caused to stumble or to became a stumbling block.

Usually, when things go wrong in the church the first one the people blame is the



201

preacher. This is usually the case because people do not want to accept the truth and

also because they do not want to make an abiding commitment to be faithful to Jesus

and His body, the local church. Each person should ask themselves, "Have I rejected

Jesus as my personal Savior? If a person continues in rejection of Jesus, and never

accepts Him as his or her personal Savior, they need to remember there is coming a

great day of judgment and he or she will face the Holy God without Jesus as his or her

advocate (1 John 2:1,2). Each person needs to remember that there is no remedy for

his or her sin and sins without Jesus as his or her personal Savior and thus, he or she

will be turned into hell fire (Revelation 20:11-15; 21:8).

The reasoning behind their rejection (6:4) Jesus gives the reasoning or the

answer to their rejection when He declares in verse 4 "A prophet is not without

honour, but in his own country, and among his own kin, and in his own house."

{Similar words are found in John 7:5; 4:44; Matthew 13:57}. This saying of Jesus in

verse 4 has its parallel in both Jewish and Greek proverbs (see also Isaiah 49:7; 53:3).

One of these is that: "Familiarity breeds contempt" (Wessel 665). These hometown

people were incapable of appreciating who Jesus (a prophet and yet much, much

more) was because they identified Him as just being an ordinary fellow from their

own town and not as one who was something great and certainly not the promised

Messiah. Like people today, if the people of Nazareth had been studying the

Scriptures as they should have, they would have recognized Jesus as the Messiah and

believed (Acts 17:10-12). Each person needs to recognize and understand that Jesus

Christ is a someone greater than all, that He truly is God, the Son of God. If one does

not do so, then maybe, just maybe, he or she needs to take a second look. Each one

needs to think about his or her commitment to Christ. Is it what it should be? If not,

then one needs to recommit and rededicate himself or herself to the greatest One of



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all, Jesus the Son of God, the one and only Savior, the Head of His Body, the church.

The best time to do this is today. The Bible says in James 4:17 "Therefore to him that

knoweth to do good, and doeth it not, to him it is sin."

The marveling of Jesus because of their unbelief (6:5, 6a) Verse 5 says

Jesus could do no mighty works in Nazareth "save that he laid his hands upon a few

sick folk, and healed them." The reason why has already been explained in verses 3

and 4. Verse 6a further explains why Jesus was unable to do great works in Nazareth.

It was not because He did not have the authority and power but because of the

unbelief of these people. God never forces people against their own will. Mark says

this response of unbelief of His neighbors was a real source of wonderment to our

Lord. The first part of verse 6 declares that Jesus "marvelled because of their

unbelief." The word "marvelled" is from the Greek word SCWOC�\Y (thaumazo). It is

used about 31 time in the books of Matthew, Mark, Luke, and John and is translated

"marvel, wonder, have in admiration, and admire" in most cases. Is is only used of

Jesus here in Mark 6:6 and in Matthew 8:10 and in the parallel, Luke 7:9. In these two

cases (Mark as opposed to Matthew and Luke) it is used in opposite ways. Robertson

writes:

Jesus had divine knowledge and accurate insight into the human heart, but he

had human limitations in certain things that are not clear to us. He marvelled

at the faith of the Roman centurion where one would not expect faith (Matt.

8:10 = Luke 7:9). Here (Mark 6:6) he marvels at the lack of faith where he had

a right to expect it, not merely among the Jews, but in his own home town,

among his kinspeople, even in his own home (Word Pictures 307).

It is a sad and dangerous thing to limit God. If there is something about Jesus and the

doctrines of the Bible one does not really believe then one is limiting God (Psalms

78:41). Hence, every believer should be like the centurion and not like those at

Nazareth. Each believer should cry out to Jesus just as did the father of the little



203

child who "said with tears, Lord, I believe; help thou mine unbelief" (Mark 9:24).

(The last part of verse 6 will be discussed with verse 7.)

B. Sending Forth the Twelve 6:6b-13

(Matthew 9:35—11:1; Luke 9:1-6)

Jesus was opposed and rejected but He did not quit. After Jesus "marvelled

because of their unbelief" He dug in and overcame with more preaching and

witnessing. The last part of Mark 6:6 states, "And he went round about the villages,

teaching." Jesus did not use artificial nor superficial programs to attract people; He

stayed the course. If the Word of God and the truth and power of the Gospel message

will not do the job and attract folks, nothing else will in the way that God wants

things to be done. The program that God has prescribed in the Bible is to preach the

Word in public assembly and to witness the truth to individuals. The only God

honoring way to attract people to Jesus is to use the same method that He used:

preach and witness to the Word of the Gospel. After the stoning of Stephen, there

came upon the church at Jerusalem a great persecution. Luke records in Acts 8:4

"Therefore they that were scattered abroad went every where preaching the word."

This was both preaching to many and witnessing to others one on one. The Apostle

Paul wrote to Timothy and the church at Ephesus in 2 Timothy 4:2 "Preach the word;

be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and

doctrine." This subdivision about the Servant sending forth the twelve to preach is

made up of the following particulars: one, teaching the Word of God in the villages,

6:6b; two, calling and sending the twelve to preach, 6:7; three, instructions for the

journey, 6:8-10; four, a message of both salvation and judgment, 6:11; and five, the

nature of the mission of the apostles, 6:12,13.

Teaching the Word of God in the villages (6:6b) The last part of verse 6 is a

transition passage. It seems that because of His rejection at Nazareth, Jesus went to



204

the surrounding villages, teaching. Robertson and Carter put verse 6b as parallel to

Matthew 9:35-38 (Robertson, Harmony 78; Carter 146). Matthew 9:35 states that

Jesus was "teaching in their synagogues, and preaching the gospel of the kingdom,

and healing every sickness and every disease among the people." In doing this Jesus

saw a great need for laborers. Thus he said to His disciples, "The harvest truly is

plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he

will send forth labourers into his harvest" (Matthew 9:37,38). Most likely, as a result

of this ministry, Jesus decides to send out the Twelve. The emphasis is on teaching

the Word of God. Yet all the while Jesus set an example for all to follow in that He

established a godly influence among the people.

Calling and sending the twelve to preach (6:7) According to verse 7 Jesus

called or summoned the twelve unto Himself "to send them forth two by two." Jesus

had carefully trained these men and this was to be additional practical training. He

had said He would make them fishers of men (1:17). He had taught them and they

had witnessed His mighty works. Now, He begins to send them out on a special

mission. The infinitive verb "to send" from CXRQUVG�NNGKP (apostellein) carries "the

idea of official representation" (Wessel 667). (The word "apostle" comes from the

root form, CXRQUVG�NNY (apostello).} They were His delegates, His apostles, and their

ministry was to be an expansion of His ministry. (This goes along with Matthew

9:35-38.) Later, Jesus would say unto them as a New Testament church in John 20:21

"Peace be unto you: as my Father hath sent me, even so send I you." His sending them

forth "two and two" is rooted in the statement of Moses found in Deuteronomy 19:15

that "at the mouth of two witnesses, or at the mouth of three witnesses, shall the

matter (or truth) be established" (See also Deuteronomy 17:6). Jesus not only sent

them forth to preach but also "gave them power over unclean spirits." The word



205

"power" is from the Greek word GXZQWUK�C� (exousia) which means authority. This is

not dynamite power. He gave them authority over the demons which is made plain in

Luke 9:1 "Then he called his twelve disciples together, and gave them power and

authority over all devils, and to cure diseases." Christ has this authority and now He

delegates it to the apostles. This does not mean that He has given anyone this power

and authority today (1 Corinthians 13:1-13). If it is not written that He did, then

believers should not believe that He has given this power to some today. Luke 9:2

makes it clear what was the main thrust of their mission; for it declares, "And he sent

them to preach the kingdom of God, and to heal the sick." This is confirmed in Mark

6:12. What about the last part of Luke 9:1 and 9:2, that they were sent "to cure

diseases" and "to heal the sick?" The Twelve were sent to do this in that day; but

today preachers are only sent to do the first part according to the Great Commission

given to His churches for today.

Instructions for the journey (6:8-10) In verses 8, 9 Jesus commands or

instructs the Twelve to take with them only what they had on their backs except for a

staff. They were to be shod with sandals but were not to take scrip, bread, money, nor

an extra coat. The word "scrip" is from the word RJ�TC�(pera) which means "a wallet,

a leathern sack, in which travellers and shepherds carried their provisions" (Thayer

508). Why was this? It was a lesson on faith. They were to believe and learn that their

needs would be supplied. They were to rely on God for their needs. Where God sends,

God supplies the needs of those He sends (Luke 10:7; Philippians 4:19; 1 Timothy

5:17,18).

In verse 10 Jesus "said unto them, In what place soever ye enter into an house,

there abide till ye depart from that place." The idea of this was that God would use

His people to take care of His messengers. The urgency of their mission is also



206

gleaned from these instructions to the Twelve. Their message was the same as His:

"The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the

gospel" (1:15). The ministry of the gospel is still a matter of utmost urgency and calls

for absolute total commitment to God (Matthew 10:37-42).

A message of both salvation and judgment (6:11) In verse 11 Jesus declares,

"And whosoever shall not receive you, nor hear you, when ye depart thence, shake off

the dust under your feet for a testimony against them. . . ." While the message of the

gospel is the gracious message of salvation by grace through faith, it also warns of the

consequence of not believing in the Lord Jesus Christ as personal Savior. Jesus tells

them what to do if an individual or a household or even a city would not receive them

nor hear their message of the love, mercy, and grace of God. In this event as they left,

they were to shake the dust off their feet for a testimony against them. This action

declared such a city "to be heathen and to make it clear that those who rejected the

message must now answer for themselves" (Wessel 667). Jesus said, "Verily I say

unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment,

than for that city." The message of the gospel is a message of "judgment as well as

salvation" (Wessel 667). Note this truth as expressed by the Apostle Paul in 2

Corinthians 2:14-17,

Now thanks be unto God, which always causeth us to triumph in Christ, and

maketh manifest the savour of his knowledge by us in every place. For we are

unto God a sweet savour of Christ, in them that are saved, and in them that

perish: To the one we are the savour of death unto death; and to the other the

savour of life unto life. And who is sufficient for these things? For we are not

as many, which corrupt the word of God: but as of sincerity, but as of God, in

the sight of God speak we in Christ.

Mark 6:11 is parallel to Matthew 10:14,15. In the first part of verse 11 Jesus

teaches that persecution can be expected by the messengers of the gospel. The

Apostle Paul comments on this in 2 Timothy 3:12 when he writes "Yea, and all that



207

will live godly in Christ Jesus shall suffer persecution." Not receiving the messenger

and the message of God is a form of persecution. Jesus explained further to His

disciples in Matthew 10:40 where He declares, "He that receiveth you receiveth me,

and he that receiveth me receiveth him that sent me." In the last part of Mark 6:11,

Jesus reminds them of the cataclysmic devastation and havoc of judgment that God

brought upon Sodom and Gomorrha in the days of Lot because of their sin. And in the

coming day of judgment, Jesus declares, "It shall be more tolerable for Sodom and

Gomorrha in the day of judgment, than for that city." Thus for those who will not

receive His messengers and the true message of salvation in this present church age,

Jesus is saying that their judgment will be "more awful" (Carson 246) than for the

future judgment for those of Sodom and Gomorrha. [Among other things, Jesus is

teaching in these verses that there are degrees of punishment in hell.] D. A. Carson in

his comments on Matthew 10:14,15 writes, "Thus the disciples began to learn that the

advance of the kingdom was divisive (vv. 34-35; cf. 2 Cor 2:15-16) and would meet

with violent opposition (see on 11:11-12)" (246).

The nature of the mission of the apostles (6:12,13) Verses 12, 13 reveal the

nature of the mission of the apostles. It was the same as that of Jesus. First they were

to preach "that men should repent." They were to herald the good news of the

kingdom of God to mankind and men in return were to repent. In other words, men

were to have a complete change of heart: turning from self, sin, the world, Satan, and

condemnation to the mercies of God and thus be converted. The twelve also were to

perform and did perform miracles in order to show that they were from God just as

Jesus did. But the real emphasis in this passage is the preaching and teaching as seen

in Matthew 9:35; 11:1; Luke 9:6. Preaching is to be the main job of the messenger.



208


(Matthew 14:1-12; Luke 9:7-9)

This portion of Mark 6 includes the martyrdom of John the Baptist. According

to the first six verses of Mark 6, Jesus was rejected by His own hometown people

where He had been raised. But even though He was rejected, He overcame it by

preaching, teaching, and increasing the preaching and teaching by sending forth the

Twelve on a limited commission. That Jesus overcame this rejection can be seen from

the fame of the Servant as recorded in verses 14,15. Verses 14-28 record the way

Herod Antipas and others responded to the fame of Jesus Christ and the fact that

Herod had had John the Baptist beheaded. This passage seems to be parenthetical. It

is an explanation of the reaction of Herod to the reports of Jesus Christ and His

spreading ministry. These reports may have been caused by the sending out and

resultant ministry of the apostles. However, it could have been that Herod just simply

heard of the ministry of Jesus himself. This segment of Mark may be divided into

three parts: one, confession of Herod and others about Jesus, 6:14-16; two, the

explanatory account of the beheading of John, 6:17-28; and three, honoring of John in

his death by his disciples, 6:29.

Confession of Herod and others about Jesus (6:14-16) When King Herod

heard of the fame and expanding ministry of Jesus Christ, he believed this one must

be John the Baptist risen from the dead. Verse 14 relates "And king Herod heard of

him; (for his name was spread abroad:) and he said, That John the Baptist was risen

from the dead, and therefore mighty works do show forth themselves in him."

"The Herod mentioned here is Antipas, son of Herod the Great and his mother's

name was Malthace" (Wessel 668; Scofield's Notes 1018). He is called Herod the

tetrarch in Matthew 14:1 and in Luke 9:7. [After Herod the Great died, his rulership

was divided four ways by the Caesar of Rome (Pfeiffer 194)]. He was the tetrarch



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(meaning the ruler of the fourth part) of Galilee and Perea or Peraea.2

Antipas had

built his capital on the southwestern shore of the Sea of Galilee and had named it

after the ruling Caesar, Tiberias (Wessel 668; Rairdin, PC Bible Atlas for Windows,

Ver 1.0j).

Luke records, "Now Herod the tetrarch heard of all that was done by him: and

he was perplexed, because that it was said of some, that John was risen from the

dead" (Luke 9:7). Mark 6:14 (along with Luke 9:7 and Matthew 14:2) explain the

perplexed or confused thinking of Herod and gives evidence that the preaching of

Jesus had a profound effect on the people of that day. In fact, it was so dynamic that

Herod thought Jesus to be John the Baptist raised from the dead. Herod had heard of

the mighty works performed by Jesus and this caused him to be afraid. This wicked

man had a consciousness of his iniquity, evilness, and sin.

Verse 15 reveals that others thought Jesus to be Elias or Elijah which would be

according to the prophecy of Malachi 3:1; 4:5. Malachi 4:5 declares, "Behold, I will

send you Elijah the prophet before the coming of the great and dreadful day of the

LORD." Still others viewed Jesus as just an ordinary prophet like those of the Old

Testament, but not "the Prophet" foretold in Deuteronomy 18:15-18 which speaks of

the Messiah or the Christ.

Verse l6 gives the view of Herod as already stated above. This verse adds that

Herod said and confessed, "It is John, whom I beheaded: he is risen from the dead."

This view of Herod was caused more by his guilty conscience than what he had heard

of Jesus since he was directly responsible for the beheading of John (Wessel 669).

According to Luke 9:9 Herod was asking, "who is this, of whom I hear such things?

And he desired to see him."



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The explanatory account of the beheading of John (6:17-28) The account

of the beheading of John the Baptist is given here, but his death had taken place

before this time as gleaned from the confession of Herod in verse 16. This

explanation of the beheading of John the Baptist is at once a sad commentary on the

depravity of the human race. On the other hand, it reveals the true character of one of

the great servants of God. John exhibits the moral courage that a true preacher must

have in the face of incurring the wrath of powerful, wicked men. John stood for the

principles of the Word of God. Each church congregation should pray for her preacher

that he will have that courage by the enabling grace of God.

Verses 17 relates that Herod himself had ordered that John be arrested and

imprisoned. This verse further states that this was done for the sake of Herodias, who

had been the wife of his brother Philip, since Herod had illegally and immorally

married her. [The timing of this imprisonment was very early in the ministry of Jesus

as recorded in Mark 1:14 and Matthew 4:12. While in prison, Matthew 11:1-19

records where John had sent messengers to Jesus.]

Verses 18 further explains why John was imprisoned. John had said unto

Herod, "It is not lawful for thee to have thy brother's wife." Herod was denounced for

his adulterous union with Herodias, his brother Philip's wife. The Law says in

Leviticus 18:16 "Thou shalt not uncover the nakedness of thy brother's wife: it is thy

brother's nakedness" and Leviticus 20:21 states "And if a man shall take his brother's

wife, it is an unclean thing: he hath uncovered his brother's nakedness; they shall be

childless." Robertson comments on this to say, "While the brother was alive . . . "

(Word Pictures 311) the Law according to Leviticus 18:16; 20:21 was in effect.

However Robertson goes on to say, "After a brother's death it was often a duty to

marry his widow" (Word Pictures 311). (Concerning this see Mark 12:18-27;



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Deuteronomy 25:5-10; Ruth 1:11,12; 3:2, 11-13; 4:1-10.) This pronouncement of

John unto Herod, "cost him his head, but it is better to have a head like John's and

lose it than to have an ordinary head and keep it" (Robertson, Word Pictures 114).

Verses 19-20 records the conflict between Herodias and Herod. "Therefore

Herodias had a quarrel against him, and would have killed him; but she could not:

For Herod feared John, knowing that he was a just man and an holy, and observed

him; and when he heard him, he did many things, and heard him gladly." The pronoun

"him" in verse 19 refers back to "John" in verse 18. This first "him" is from the Greek

dative pronoun CWXVY�^� (autoi) from the root CWXVQ�L (autos). This is the use of the

"dative of disadvantage" since it is used in a "negative aspect" (Dana and Mantey 84,

85) since the verb "quarrel" has a negative sense. The word "quarrel" from imperfect

tense of GXPG�EY (enecho) means "to have it in for someone, to hold a grudge

(Rienecker 103). (XPGK�EGP�CWXVY�^�(eneichen autoi) translated "had a quarrel against

him:" is rendered by Robertson "had it in for him" (Word Pictures 311).

The wicked Herodias wanted John put to death, but Herod would not allow it

for he feared John of whom he recognized as a holy and righteous man. This

manifests the reputation of John. He had a good report of those not of the faith. Every

preacher should have a good report whether people like him or not (1 Timothy 3:7).

Concerning the evil designs of Herodias, the Bible commentator T. W. Manson says

that Herodias knew that "the only place where her marriage certificate could safely be

written was on the back of the death warrant of John" (T. W. Manson qtd. in Wessel

670). Nevertheless, Herod refused to put John to death because he was awed by the

pure moral fiber of John and he feared John as evil ones fear the good (Wessel 670).

The record says in verse 20 that Herod "heard him gladly" but evidently he was

puzzled by his message of repentance and judgment to come. In any case, it says that



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Herod "when he heard him, he did many things . . ." meaning that as Herod heard

John preach he tried to reform himself. The preaching of John had a positive effect

upon Herod. But Herod hesitated and wavered between the wicked desires expressed

by Herodias and the truth and judgment preached by John.

According to verses 21-23 Herodias finally got the opportunity to execute her

hate upon John. At the celebration of the birthday of Herod, when all of his military

and political leaders (lords, high captains, and chief estates of Galilee) were present at

a banquet, the daughter of Herodias danced before Herod and his guests. The context

("a convenient day was come") suggests that this lewd dance was part of the strategy

of Herodias to get rid of John. Robertson writes, "The maudlin group lounging on the

divans were thrilled by the licentious dance of the half-naked princess" (Word

Pictures 313). The dancing so pleased Herod and his court that Herod offered her

whatever she wished, "unto the half of my kingdom." [It is suggested by Wessel that

the expression "unto the half of my kingdom" "may have been a kind of proverbial

way of expressing openhanded generosity and should not be taken literally" (670). See

also Esther 5:3,6; 7:2.] One should be careful what he or she offers, it may cause

much trouble.

Verses 24,25 confirm that this dance was part of the deliberate and thought-out

plans of Herodias to have John put to death. When the daughter went to her mother

and asked, "What shall I ask?" Herodias was quick to reply, "The head of John the

Baptist." Also, Mark does not mention any surprise on the part of the girl. In fact,

verse 25 says she went "with haste" or immediately back to Herod to make an evil

two-fold request: one, she asked for the head of John "by and by" and two, she

wanted it on a charger or platter. The words "by and by" is from the Greek word



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GXZCWVJ�L�(exautes) which means "immediately" (Rienecker 104). In other words, she

wanted John executed at once.

Verses 26-28 state,

And the king was exceeding sorry; yet for his oath's sake, and for their sakes

which sat with him, he would not reject her. And immediately the king sent

an executioner, and commanded his head to be brought: and he went and

beheaded him in the prison, And brought his head in a charger, and gave it to

the damsel: and the damsel gave it to her mother.

These verses record the actual order of execution and death of John the Baptist. Mark

says that Herod was made "exceeding sorry" by the request of the daughter of

Herodias. The depth of his sorrow is expressed very graphically by one Greek noun

RGTK�NWRQL (perilupos) meaning "encompassed with grief, very sad, exceedingly

sorrowful" (Thayer 503). The idea is that Herod was greatly distressed. This is the

same word used to describe the agony of Jesus in Gethsemane in Mark 14:32-34.

Nevertheless, Herod, because of his oath and his guests, did not refuse this evil

request. He should have stood up for justice, but alas, he did not. He could have just

as easily pleased God rather than men. Verses 27, 28 report that Herod sent and had

John beheaded immediately and delivered his head to the damsel or girl who gave it

to her mother. What a sad commentary on the justice system of that day.

Honoring of John in his death by his disciples (6:29) Verse 29 relates, "And

when his disciples heard of it, they came and took up his corpse, and laid it in a

tomb." This ends this shocking account of the death of John by telling that his

disciples came and gave John a respectable burial. Herod, no doubt, thought he was

finished with this righteous prophet, but this was not to be. The memories of John

was stirred in the mind of Herod by the ministry of Jesus and his fears returned once

more as according to verses 14-16.



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The Gospel Records have quite a bit to say about John the Baptist and his

ministry. In honoring his death some of the facts about John the Baptist should be

mentioned. That is, who he was and what he did. First of all, it should be said that he

was faithful to God and the Lord Jesus Christ. He was a man sent from God (John

1:6). John the Apostle was not speaking of himself but of the one in the other Gospels

called John the Baptist. He witnessed of Jesus and said that Jesus was preferred

before me and that Jesus is the Lamb of God (John 1:15, 29). John was called John

the Baptist because he baptized those who repented and believed his message of truth

that the kingdom was at hand for the Messiah or the Christ had come (Matthew 3:2;

John 1:28; 3:23-24). John baptized Jesus (Matthew 3:13-17; Mark 1:9-11; John

1:32). John prepared his disciples for Jesus to take and build His Church (John 1:35,

40). John did no miracle but all things that he spake of Jesus were true (John 3:26-27;

5:33; John 10:40-41).

Summary of Chapter

The Ideal Servant of God was rejected by the people of His home country. Yet,

He overcomes this rejection by preaching, teaching, and increasing the preaching and

teaching by sending forth the twelve on a limited commission. That Jesus overcame

this rejection can also be seen from the fame of the Servant as recorded in verses

14,15. After the beheading of John and when Herod Antipas heard of Jesus, he

claimed that it must be John risen from the dead, "and therefore mighty works do

show forth themselves in him." Jesus was rejected but He did not quit. The way that

Jesus dealt with rejection is the good example for the people of God to follow. Jesus

stressed that His people are to "Have faith in God" (Mark 11:22; Hebrews 11:6).

When rejected, He continued to trust in the Heavenly Father. He was committed even



215

more and implemented the program of God: which is to preach and witness to the

saving grace of God.

Jesus gives the reasoning behind their rejection when He declared, "A prophet

is not without honour, but in his own country. . . ." In fact, "they were offended at

Him." These hometown people were incapable of appreciating who Jesus was

because they identified Him as just being an ordinary fellow from their own town and

not as one who was someone great and certainly not the promised Messiah. Like

people today, if the people of Nazareth had been studying the Scriptures as they

should have, they would have recognized Jesus as the Messiah and believed He was

and is someone greater than all, that He truly is God, the Son of God.

Jesus marveled because of their unbelief. This was the reason "He could . . . do

no mighty work" in Nazareth "save that he laid his hands upon a few sick folk, and

healed them." It was not because He did not have the authority and power. It is a sad

and dangerous thing to limit God. Each believer should cry out to Jesus just as did the

father of the little child who "said with tears, Lord, I believe; help thou mine unbelief"

(Mark 9:24).

As a result of His teaching ministry, Jesus summons and sends forth the Twelve

two by two on a special mission. He had carefully trained them and this was to be

additional practical training. He had taught them and they had witnessed His mighty

works. Their mission was urgent and their message was the same as that of Jesus:

"The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the

gospel" (1:15). The message of the gospel is the gracious message of salvation by

grace through faith; yet, it also warns of the judgment to come. It behooves each

person to consider the answer to the question that Jesus presented later, "What think

ye of Christ?" (Matthew 22:42 ) It is a dangerous thing to reject Jesus.



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Concerning the account of the beheading of John the Baptist, let it be noted that

Satan was behind it. Satan wanted to stop the work of God. But the death of one of

the faithful servants of God never stops His work, for God will always raise up

someone to take his place. Satan wants to puts every true New Testament church out

of business. There are those who once walked in the truth who have departed and

gone off into error but that will not stop the work that God has for a New Testament

church to do. This passage in Mark 6 tells of the sad end of the life of a righteous,

humble, and faithful servant. Four things should be learned from this account. One,

this is but one example of a righteous man suffering at the hands of wicked men. But

let it be remembered that Jesus said the servant is not better than his master. Two, let

it be noted that this gives the account of a ruler who makes a vain promise because he

is carried away by carnal lust. This somewhat compares to the case of the sin of

David and the result seen in the death of Uriah. Three, this account shows that the

beauty of the soul and mind far exceeds fleshly beauty. Four, this shows what happens

when a wicked woman has her own wicked way by using her own daughter to get it

done. This exhibits the depths of depravity. The Bible teaches that all are depraved

and sinners. It also reveals that Jesus is the remedy to cure and deliver the repentant

believing sinner from his sins and to justify him before God. One day Jesus will come

again and take all believers to heaven. It is a dangerous thing to reject Jesus.

Chapter Notes

1. (See page 195; Mark 6:1.) First, to truly and genuinely follow Jesus, one must be

saved by having trusted Jesus and His shed blood. Second, after one is saved he or she

must have followed Jesus in scriptural baptism. Third, one should join a New

Testament church, one that believes sound doctrine. Fourth, one must learn the Word,

follow the will of God, and practice what He teaches. Jesus said in John 14:6 "Jesus

saith unto him, I am the way, the truth, and the life: no man cometh unto the Father,

but by me." Fifth, one must do His will according to His Word and Way. Each saved



217

person ought to ask himself, "Am I a true disciple of Jesus" The disciples of Christ

were called Christians "first in Antioch" (Acts 11:26). They were called this because

they were Christ-like or like Christ. A person can be saved and not be Christ-like.

Thus each saved individual should ask himself, "Am I being Christ-like." The

exhortation to each believer in Christ Jesus is that he or she should follow Jesus in

His every step and be Christ-like.

2. (See page 205, Mark 6:14.) "Peraea was the area east of the Jordan and the Dead

Sea, extending northward from the Arnon to the town of Pella" (Pfeiffer 192).

Pfeiffer states that it is "the Greek equivalent of Transjordan, 'the land beyond' "

(192).



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---DIVISION FOUR---



---CHAPTER 10---

Compassion Manifested - Needs Supplied(Mark Chapter 6:30-56)

OUTLINE

X. Compassion Manifested -- Needs Supplied 6:30-56



1. The apostles returning and needing to rest 6:30-31

2. The compassion of the Savior 6:32-34

3. The concern and suggestion of the disciples 6:35-36

4. The compassionate solution of Jesus 6:37-44


(Matthew 14:22-33; John 6:14-22)

1. The Servant sending the multitudes away 6:45

2. The Servant departing to pray alone 6:46

3. The Servant walking on water 6:47-52


(Matthew 14:34-36)

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---DIVISION FOUR---



---CHAPTER 10---

Compassion Manifested -- Needs Supplied(Mark Chapter 6:30-56)

Mark 6:30 is the beginning of the second withdrawal and return which

continues until Mark 7:23 (Hiebert 106). Many reasons have already been stated for

these retirements of Jesus and His disciples. (See comments on Mark 4:34ff, page

163 of this dissertation.) One of the main reasons was that Jesus could train His

disciples (Robertson, Harmony 85). [Disciples need training today. This is one good

reason to study the Word of God, attend Sunday School, and church worship

services at every opportunity.] These withdrawals also were designed to provide

much needed rest from the onslaught of the great crowds (Robertson, Harmony 85).

Just because the twelve were called apostles did not mean they were super humans,

even Jesus needed rest. These retirements were mostly taken around the Sea of

Galilee and began to occur about a year before the time of the crucifixion. This

particular withdrawal was an occasion for Jesus to manifest His compassionate power

which is readily seen in the feeding of the five thousand and in the healing of many in

the land of Gennesaret.

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This second withdrawal and return may be divided as follows: one, feeding of

the five thousand, 6:30-44; two, walking on water, 6:45-52; three, healing more

people near Gennesaret, 6:53-56; and four, controversy with the Pharisees concerning

defilement, 7:1-23 (Hiebert 106). In these events the compassion and power of Jesus

is manifested in spite of His being rejected. By His loving power Jesus supplied the

needs of the people and in so doing taught the disciples of that day and today some

very valuable lessons about depending on God. His praying and walking on water and

the miraculous healing of many in the land of Gennesaret also revealed His

compassion and power.

This subdivision of Mark chapter 6 is entitled "Compassion Manifested —

Needs Supplied." Verse 34 is the key which reports, "And Jesus, when he came out,

saw much people, and was moved with compassion toward them, because they were

as sheep not having a shepherd: and he began to teach them many things." Jesus

shows His compassion in feeding the people with both spiritual food and physical

food. This portion of Mark may be divided as follows: one, feeding the five thousand,

6:30-44; two, walking on water, 6:45-52; and three, the Servant well received and His

healing at Gennesaret, 6:53-56.



The feeding of the five thousand is the only miracle that is recorded in all four

Gospel records other than the resurrection of Jesus from the grave. This is to say that,

all other recorded miracles are only recorded either in one but not more than three of

the Gospel records. This is the first of two miraculous feedings of the multitudes.

Mark 8:1-10 and Matthew 15:32-39 record the feeding of the four thousand. Two

things should be noted about these miraculous feedings. The first thing is that Jesus


Compassion Manifested -- Needs Supplied -- (Mark 6:30-56) 221

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did not hesitate to multiply the loaves for the multitude. However, the Lord Jesus

refused to make bread out of stones for Himself. Why? Because in the feeding of the

multitude He had the two-fold purpose of blessing them and also to perform a miracle

in order to prove that He truly was the Son of God. Whereas in Matthew 4:3-4, Satan

knew Jesus was God and Jesus would not bow down to Satan. The second thing to

note about these miraculous feedings is that Jesus would not allow Himself to be the

earthly king of the multitudes and keep on multiplying the loaves. Why? Because He

would have been bowing down to them.

This feeding of the five thousand plays an important role in the Gospel

according to Mark (Wessel 672). Mark refers to it two different times: once in 6:52

and again in 8:17-21. From this is gleaned that Jesus intended by these miraculous

feedings to teach His disciples, present and future, that with God all things are

possible; yet they are impossible with men (Mark 10:27; Luke 1:37). Also "the

feeding of the five thousand" shows the great contrast between the diet of the court of

Herod and that of the peasant (Lane qtd in Wessel 672). At the same time, it shows as

someone has said, that, "little is much in the hands of the Lord." The segments of this

passage may be divided as follows: one, the apostles returning and needing to rest,

6:30-31; two, the compassion of the Savior, 6:32-34; three, the concern of the

disciples, 6:35-36; and four, the compassionate solution of Jesus, 6:37-44.

The apostles returning and needing to rest (6:30-31) These verses set the

scene for the feeding of the five thousand. Verse 30 tells of the apostles gathering

back unto Jesus after He had sent them forth on a mission of preaching repentance,

casting out demons, anointing with oil many who were sick, and healing (Mark

6:7-13). Notice the use of the word "apostles" in verse 30. The use by Mark of the

word "apostles" in this context is particularly significant in that what they had been



222

doing explains the work of an apostle and gives a correct definition of the word as

used in the New Testament. The English word "apostle" comes from the Greek noun

CXRQ�UVQNQL (apostolos). 8$RQ�UVQNQL (apostolos) means "...one sent out. It indicates

one sent out with the personal authority (and responsibility) and as a representative of

the one sending" (Rienecker 28; see Matthew 10:2). This is the way it is used in this

chapter of Mark and throughout the Bible. The words "gathered themselves together

unto Jesus" means they assembled together with Him. Is this not what a church does?

This further shows that Jesus established His church during His personal ministry on

the earth. They assembled with Jesus in order to give Him a full report of their

activities while they were away on the mission of which He had commanded.

The last part of verse 30 also relates that the apostles told Jesus "all things, both

what they had done, and what they had taught." Again this shows that teaching was

an important part of their mission. Pastors and preachers are to teach the Word. One

cannot separate teaching from preaching or preaching from teaching. Ephesians 4:11

is a proof text for this for it relates, "And he gave (to the church) some, apostles; and

some, prophets; and some, evangelists; and some, pastors and (or even) teachers."

Take note that the word "and" from the Greek conjunction� MCK�� (kai) may be

translated "even" (Dana and Mantey 249-252) so the last "and" in Ephesians 4:11 can

be "even" so that it could be read and understood to say "pastors even teachers"

meaning they are one and the same. Teaching was then and is now an important part

of the ministry of the pastor/preacher. It is following the example and teaching of the

Lord Jesus and the apostles according to the New Testament (Matthew 28:19,20).

Take note, they quoted from other parts of the Scriptures to show that they were not

just pulling things out of the air (Acts 10:34-43; 17:1-3).

Verse 31 indicates that the apostles had worked hard and were weary. Their



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mission evidently was successful because it seems to have created much interest.

Mark records that so many were "coming and going" that they did not have time to

even eat. This is why Jesus said to them, "Come ye yourselves apart into a desert

place, and rest a while." The Greek verb for "rest" is in the aorist imperative

indicating that this was a command. Even pastors need to rest. [Along with this, it

should be said that pastors should not ignore their families, but should take time out

for them and with them.]

The compassion of the Savior (6:32-34) Verses 31,32 imply that they

departed by ship by themselves to a desert place. The word "desert" is from the Greek

adjective G�TJOQL (eremos) and means a "lonesome" place, or a "desert, desolate,

solitary" place (Strong's 2048). It was a quiet place where they could be alone and

rest. But according to verse 33 this was not to be. The people followed them by

running along the seashore. Verse 33 says, "And the people saw them departing, . . .

and ran afoot thither out of all cities, and outwent them, and came together unto him."

Verse 34 records the compassion of Jesus upon the great crowds that had

gathered unto Him, for it says that He "was moved with compassion toward them,

because they were as sheep not having a shepherd: and he began to teach them many

things." On the one hand, "Jesus had every right to be annoyed with the crowd"

(Wessel 673); instead He viewed them "as sheep not having a shepherd . . . ." This

reminds one of the plea of Moses to God concerning this same thing when he prayed

that God would give the people of Israel someone to be their shepherd leader after he,

that is, Moses was dead (Numbers 27:15-17). Even in this modern day, people are "as

sheep not having a shepherd." Hence, God calls men to be undershepherds over His

flock. This is the reason for pastors for churches (1 Peter 5:1-6). Jesus saw the people

as precious sheep that needed a shepherd to guide and lead them and thus He



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responded with compassion and in love. This response of our Lord Jesus is also given

in Matthew 9:35-38 where it relates,

And Jesus went about all the cities and villages, teaching in their synagogues,

and preaching the gospel of the kingdom, and healing every sickness and

every disease among the people. 36 But when he saw the multitudes, he was

moved with compassion on them, because they fainted, and were scattered

abroad, as sheep having no shepherd. 37 Then saith he unto his disciples, The

harvest truly is plenteous, but the labourers are few; 38 Pray ye therefore the

Lord of the harvest, that he will send forth labourers into his harvest.

Ezekiel 34:5ff also refers to this. This portraying of people being scattered and "as

sheep not having a shepherd" denotes the lack of their having spiritual guidance. Thus

Jesus "began to teach them many things." Again, mark well, the emphasis on

teaching. People today need the same when it comes to spiritual things.

The concern and suggestion of the disciples (6:35-36) By this time, it was

very late in the day. Verse 35 says, "when the day was now far spent, his disciples

came unto him, and said, This is a desert place, and now the time is far passed." The

disciples realized that the people were hungry and they became concerned for them.

So they came to Jesus to remind Him that this was a desolate place and that it was

quite late. In that day, there were no fast food places unto which to resort. Verse 36

records their suggestion as to how to solve the problem. They suggested that Jesus

send the people away to neighboring villages so they could buy food and thus satisfy

their hunger. But Jesus had a better plan; He always does.

The compassionate solution of Jesus (6:37-44) The answer of Jesus to His

disciples is given in verse 37. His answer suggests that He was using this incident to

teach His disciples a lesson and to manifest His compassion upon these people. Jesus

was always teaching; was He not? He said to them, "Give ye them to eat." In saying

this, Jesus used the Greek emphatic irregular plural personal pronoun WBOGK�L (humeis)

from �UW� (su) to make the message clear (Dana and Mantey 123; Thayer 591). He



225

was saying, "you all (ye yourselves) give them something to eat." How could they?

Good question! Their reply indicates how appalled they were at this command. They

said to Jesus, "Shall we go and buy two hundred pennyworth1 of bread, and give them

to eat?" It was as if they said, "Lord, surely, you do not mean what you said." But one

should not judge them too quickly. Is not this response a very common one? This

amount of money would take about eight months for a common laborer to earn

according to some scholars (Wessel 673). This can be verified by a brief study of the

"Parable of the Laborers in the Vineyard" recorded in Matthew 20:1-16. The apostles

thought this would be impossible. Jesus was going to teach them a lesson in faith.2

In verse 38 Jesus asked them, "How many loaves have ye? go and see. And

when they knew, they say, Five, and two fishes." John 6:9 records that it was actually

a lad who had "five barley loaves and two small fishes." In that verse the disciples ask

Jesus, "but what are they among so many?" This was a small meal even for a lad. But

Jesus was now ready to proceed with His solution to the problem. Nothing, nothing,

absolutely nothing is too hard for God and all things are possible with Him. Verse 39

relates that Jesus ordered His disciples to arrange the people in an orderly fashion. So

they sat down upon the grass "in ranks, by hundreds, and by fifties" (verse 40). This

was "to facilitate the distribution of food" (Wessel 673). God is a God of order and

not of confusion (1 Corinthians 14:33). [The green grass suggests that this was in

"late winter or early spring" (Wessel 674) or about the time of the passover

(Robertson, Word Pictures 317).]

Verse 41 reveals that after Jesus took the five loaves and two fishes that, "He

looked up to heaven, and blessed, and brake the loaves. . . ." This is the example from

Jesus Himself that people ought to thank God for their food and everything else

(Matthew 6:8-13; 1 Thessalonians 5:18). Jesus gave the food to His disciples to give



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to the people. He did not give it directly to the people. God uses people in His plan.

(So it is that He gave the Great Commission to the church and the church as a whole

and the individual members are to spread the Gospel.)

Verses 42, 43 record that all the people, not only ate and all were filled but that

twelve baskets full were taken up. What a miracle! This truly was a biblical miracle.

This was truly the Son of God. [Robertson writes that this was "a . . . miracle that

only God can work. . . . And three eyewitnesses report it: the Logia of Matthew, the

eyes of Peter in Mark, and the witness of John the Beloved Disciple (Gould). The

evidence is overwhelming" (Word Pictures 317).] Verse 44 states that "they that did

eat . . . were about five thousand men." This word for "men" is not the generic

C�PSTYRQK�(anthropoi) meaning mankind or human beings, either males or females;

but C�PFTGL (andres), men as opposed to women and children. So there were more

human beings eating than five thousand men as Matthew verifies in Matthew 14:21.

This miracle further shows the compassion of the Savior. He taught the people and

fed them. It is truly a blessing to be taught the Word of God. This feeding is symbolic

of His filling the saved with spiritual food.


(Matthew 14:22-33; John 6:14-22)

In Mark 6:45-56 the Servant manifests His compassion upon His disciples and

upon the people of Galilee. To better explain Mark 6:45-52 it is very helpful to

consider the parallel passages from the other Gospel records and especially that of

John. This passage may be divided as follows: one, the Servant sending the

multitudes away, 6:45 (Matthew 14:22; John 6:14-16); two, the Servant departing to

pray alone, 6:46 (Matthew 14:23; John 7:15c); and three, the Servant walking on

water, 6:47-52 (Matthew 14:24-33; John 6:14-22).



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The Servant sending the multitudes away (6:45 along with Matthew 14:22;

John 6:14-16) Verses 45 says, "And straightway (after the feeding of the five

thousand) he constrained his disciples to get into the ship, and to go to the other side

before unto Bethsaida, while he sent away the people." Neither verse 45 nor verse 46

give the reason why Jesus commanded His disciples to leave by ship, "while He sent

away the people." Nor do these verses in Mark explain why He Himself departed to

the mountain to pray so quickly. However, the parallel in John 6:14-15 suggests that

it was to prevent "a messianic uprising" (Wessel 675; see also Robertson, Word

Pictures 317, 318) to proclaim Jesus the political King as a result of the miracle.

John records, "Then those men, when they had seen the miracle that Jesus did,

said, This is of a truth that prophet that should come into the world" (John 6:14). No

doubt, these people were thinking of the Old Testament declaration in Deuteronomy

18:15-18 where it states that God would raise up a prophet from among them like

unto Moses. The Israelites were expecting a king like David to come and set up His

earthly kingdom (2 Samuel 7:11-17). This is implied in John 6:15 which declares,

"When Jesus therefore perceived that they would come and take him by force, to

make him a king, he departed again into a mountain himself alone." Many are the

prophecies in the Old Testament that a king would come that would conquer the

enemies of Israel: some of which are Genesis 49:50; Numbers 24:17-19; 2 Samuel

10,11,12,13,16; Isaiah 9:6,7, and many more.

This uprising to take Jesus "by force, to make him a king . . ." was nothing short

of a major crisis in the life of Jesus (John 6:14,15). If Jesus had yielded to this desire

of the multitudes, Satan would have won. Part of the temptation by Satan was to

promise to Jesus the kingdoms of the world as seen from Luke 4:5-7 and Matthew

4:8,9. Satan wanted Jesus to worship him and this would have defeated the plan and



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purpose of God to redeem sinners. While it is true that the kingdoms of the world

belong to Jesus, in the plan of redemption, Jesus must first die for sinners and pay for

the sins of the sinner on the cross of Calvary. By so doing, that is redeeming sinners,

Jesus would advance His spiritual kingdom and give solid ground for the commission

of His New Testament church. Someday Jesus will return at the end of this present

age and install His visible kingdom and rule and reign for a thousand years.

Therefore, John 6:14-16 explains why Jesus commanded His disciples to leave by

ship, sent the multitudes away, and then He Himself departed to the mountain to pray

quickly. This is a good example of what the Bible means when it states in 1

Corinthians 10:12-13 "Wherefore let him that thinketh he standeth take heed lest he

fall. There hath no temptation taken you but such as is common to man: but God is

faithful, who will not suffer you to be tempted above that ye are able; but will with

the temptation also make a way to escape, that ye may be able to bear it." (This is not

to imply that Jesus in any way would have yielded to temptation.) Jesus is not only

the Savior but also the perfect, sinless example for everyday life.

The Servant departing to pray alone (6:46 along with Matthew 14:23; John

7:15c) After sending everyone else away Jesus "departed into a mountain to pray."

Matthew 14:23 and John 6:15 state that Jesus was alone. As previously implied, Mark

6:46 records and gives a great example of how Jesus avoided temptation and each

believer would do well to imitate Him in this. He went alone to the Father to pray.

The "mention of Jesus praying is further evidence of the crisis nature of the situation"

(Wessel 675) after the feeding of the five thousand. There are at least two other times

that Mark mentions His praying and these are found in Mark 1:28-35 and 14:32-36.

These were also crisis situations. "Each incident involves the temptation not to carry

out . . ." the plan of God for Him of "suffering, rejection, and death" (Wessel 675, see

also Robertson Word Pictures 318). The example of Jesus praying should challenge



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each born-again believer to be a person of prayer. (John F. Carter has a good

discussion on these verses on page 155 of his A Layman's Harmony of the Gospels.

This writer leaned heavily upon this discussion.)

The Servant walking on water (6:47-52 along with Matthew 14:24-33; John

6:14-22) Mark 6:47 states, "And when even was come, the ship was in the midst of

the sea, and he alone on the land." This verse sets the scenario for the incident of

Jesus walking on the water. It was evening. The ship with the disciples was in the

midst of the sea and Jesus was alone on the land. Verse 48 says it was the fourth

watch. This would be "between three and six in the morning" (Wuest 137). Verse 48

further states that they were toiling or straining at the oars for the wind was contrary

to them (John 6:18). As these things took place Jesus came walking on the water and

it seemed to them as if He would just walk on past them.

Verse 49 states "But when they saw him walking upon the sea, they supposed it

had been a spirit, and cried out." When they saw Jesus they thought they saw a ghost.

The word "spirit" or "ghost" is not from the usual word that is translated spirit or

ghost but rather from the Greek noun HC�PVCUOC (phantasma) and means "an

appearance, an apparition, spectre" (Thayer 649). Michael S. Bushell states that it can

mean "ghost" (Bible Works for Windows). This Greek word is used only two times

and is translated "spirit." The English word "phantom" comes from this word. The

word "apparition" means "a visible appearance of something not present and

especially of a dead person" (Ami Pro Version 3.0; Thesaurus). Of course, Jesus was

not and is not dead and far from it, for He is Jehovah God. Nevertheless, the disciples

were troubled for they did not know whether it was a good or evil spirit.

Verse 50 declares "For they all saw him, and were troubled. And immediately

he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid."

The words of Jesus to identify Himself are "it is I." From the Greek this could be



230

translated simply, "I am" (Berry, 108) This is how God identified Himself to Moses

in Exodus 3:14 where "God said unto Moses, I AM THAT I AM: and he said, Thus

shalt thou say unto the children of Israel, I AM hath sent me unto you." From this the

name Jehovah is derived which means the everlasting God, and the one who is to

come. Thus the words of Jesus had reassuring force when He told them "Be of good

cheer . . . be not afraid." Robertson writes, "They had never seen him or any one walk

on the water. His voice reassured them" (Word Pictures 319). What wonderful news

this was to them and also to believers today. This proves that Jesus is present with the

believer in every situation and circumstance no matter how bad it may seem.

Verse 51 records that when Jesus entered the ship the wind ceased.3 This is the

second time Jesus manifested His power over storms and wind and proves that He is

always there with each believer in the storms of life (Mark 4:35-41). Mark states

three things about the disciples of Jesus in this verse: one, "they were sore amazed,"

two, they were "in themselves beyond measure," and three, they "wondered." The

whole incident is symbolic of the storms that come into the life of a believer and that

as the believer trusts in God, the Savior will calm the winds and still the waves.

Verse 52 tells the reason for their complete amazement. In this incident as over

against the previous time when a storm came up (4:35-41), Jesus was far away from

them in physical presence as far as they knew. They had truly not evaluated and

understood the miracle of the feeding of the five thousand and the other recent

miracles (Carter 156, 157). The verb "was hardened" from the Greek perfect passive

participle of RYTQ�Y (poroo) meaning "to cover with a thick skin, to harden by

covering with a callus, metaph(orically), to make the heart dull, (passive) to grow

hard, callous, become dull, lose the power of understanding" (Thayer 559). The use

of the perfect tense by Mark pictures the state or condition of their hearts. Their

hearts were hardened. Barnes explains, "Their mind was dull to perceive it. This does



231

not mean that they were opposed to Jesus, or that they had what we denominate

hardness of heart, but simply that they were slow to perceive his power" (354). They

had not understood that this was "the sovereign Lord of the universe" (Wessel 676).

Oh, how often believers forget what God has done for them and that He will continue

to be there for the believer always and see each one through every crisis in their lives

on this earth.


(Matthew 14:34-36)

Whereas Jesus was rejected in His own town of Nazareth, He is well received in

the area of Gennesaret. According to verses 53, 54 Jesus and His disciples passed

over the sea and came into the land of Gennesaret and immediately the people

recognized Him. These people knew that this was the One who performed miracles.

What they needed to recognize was that this was the Son of God (the One who could

save their souls and heal them from the dreaded disease of sin). This passage, verses

53-56, "serves as a summary" of the work of Jesus "in Galilee before He withdrew to

other regions" (Wessel 677). (Some other summaries are recorded in 1:32-34 and

3:7-12). Robertson writes, "We are now near the close of the Galilean ministry with

its many healing mercies and excitement is at the high pitch" (Bruce qtd. in Word

Pictures 320).

Verse 55 reveals that people literally ran all over the place in order to carry

people to Jesus so they could be healed. Verse 55 relates, "And (the people) ran

through that whole region round about, and began to carry about in beds those that

were sick, where they heard he was." Oh! that believers would be so zealous in

getting the Gospel to the sin sick souls of hell-bound men! What is worse? That

someone is sick and disabled physically or that someone is spiritually sick, doomed,



232

and on their way to hell? Oh! that God would burden the heart of each believer to tell

the lost of Jesus and their need of salvation.

Verse 56 says that if people but touched His clothes, they were made whole.

Really, it was their faith unto which Jesus responded (Wessel 677). This reminds one

of the woman with the issue of blood in Mark 5, who was healed by simply touching

the hem of the garment of the clothing of Jesus. Jesus told her in Mark 5:34, ". . . thy

faith hath made thee whole; go in peace, and be whole of thy plague." However, this

passage shows that the people came basically for the healing of the body and not for

spiritual healing. They came because He had filled their stomachs and performed

miracles. If the multitudes had stopped to think, they would have realized that this

was the work of Divinity. This is further explained in John 6:22-29. These healing

incidents reveal the compassion of Jesus and show that He supplies all that is needed.

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>



>>Jesus Christ -The Bread of Life- Not a Political Messiah John 6:22-71

<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

Summary of Chapter

The last half of Mark chapter 6 manifests the compassion and power of Jesus by

the miracles He performed. In performing these miracles He proved that He was truly

the One sent from God, the Son of God and the Messiah. These miracles also

demonstrate that Jesus can and does supply the needs of people (Philippians 4:19).

Mark 6:30 is the beginning of the second withdrawal. One main reason for these

withdrawals was that Jesus could train His disciples and they could rest. This

withdrawal was the occasion for Jesus to manifest His compassionate power which is

readily seen in the feeding of the five thousand and in the healing of many in the land

of Gennesaret. By His loving power Jesus supplied the needs of the people and in so

doing taught the disciples some valuable lessons about depending on God. His



233

praying and walking on water and the miraculous healing of many in the land of

Gennesaret also revealed His compassionate power in spite of His being rejected.

Verse 34 is the key which reports, "And Jesus, when he came out, saw much

people, and was moved with compassion toward them, because they were as sheep

not having a shepherd: and he began to teach them many things." Jesus saw the

people as precious sheep that needed a shepherd to guide and lead them and thus He

responded with compassion and love. His compassion is manifested in the feeding of

the people with both spiritual food and physical food. The feeding of the five

thousand shows that, "little is much in the hands of the Lord."

These things show that teaching was an important part of their mission.

Teaching with a loving heart is an important part of the ministry of the preacher. It is

following the example and teaching of the Lord Jesus.

After supplying the needs of the hungry multitudes with the miraculous feeding,

Jesus sent them away and commanded the apostles to sail to Bethsaida unto the land

of Gennesaret. Jesus Himself went up into a mountain to pray to the Father. The next

incident is that of Jesus walking on water and calming the wind and the waves. This

shows that absolutely nothing is too hard for God. However, when the disciples saw

Jesus they were troubled for they "supposed it had been a spirit, and cried out."

Immediately Jesus "talked with them, and saith unto them, Be of good cheer: it is I; be

not afraid." When Jesus entered the ship the wind ceased. By this Jesus was saying

that He was the great "I am." The disciples were greatly amazed and they wondered.

This shows that as one trusts in God, the Savior will calm the winds and still the

waves of the storms in this life. Even after all of these miracles, the disciples had not

understood that this was the all powerful sovereign Lord of the universe. This

manifests the compassion of Jesus and that He will continue to be there for the

believer always and see him through every crisis in his life on this earth.



234

Even though, Jesus was rejected in His own town of Nazareth, in the region of

Gennesaret He was well received. Whatever the circumstance, Jesus manifested His

compassion and by the power of God supplied the needs of the disciples and the

people.

Chapter Notes

1. (See page 226; Mark 6:37.) Comments on the value of a penny will be forth

coming in chapter 19 under the discussion of Mark 12:13-17. Read also Matthew 20

and 22.

2. (See page 226; Mark 6:37.) In the feeding of the five thousand Jesus taught the

disciples that all things are possible with God. This is also true of building churches.

It is impossible for mere humans to make a go of a church, either to build or rebuild

it, but nothing is impossible with God. The Bible clearly states in Psalms 127:1

"Except the LORD build the house, they labour in vain that build it: except the LORD

keep the city, the watchman waketh but in vain." Just because a church is small in the

eyes of the world does not mean it is not big in the eyes of God. The Bible teaches in

Zechariah 4:10 "For who hath despised the day of small things? for they shall rejoice,

and shall see the plummet in the hand of Zerubbabel with those seven; they are the

eyes of the LORD, which run to and fro through the whole earth." Except the Lord

were merciful and gracious and a God of love, all of the saved would still be in their

sins and on the way to hell. There is a song which says, "All is vain unless the Spirit

of the Holy One comes down." People cannot build a church any other way except

that they follow the way of God spelled out in the Book of God. And the Spirit is the

power behind it. The Bible states in Zechariah 4:6 "Then he answered and spake unto

me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor

by power, but by my spirit, saith the LORD of hosts." Daniel told King

Nebuchadnezzar in Daniel 2:28 "But there is a God in heaven . . . ." Therefore,

remember the admonition of Joshua in Joshua 24:15, "Choose you this day whom ye

will serve . . . ."

3. (See page 231; Mark 6:51.) A. T. Robertson states, "Mark does not give the

incident of Peter's walking on the water and beginning to sink. Perhaps Peter was not

fond of telling that story" (Word Pictures 319). This incident is only recorded in

Matthew 14:22-32.

End Note








235


---DIVISION FIVE---

THE SERVANT: EXPOSING VAIN VERSUS TRUE WORSHIP(Mark Chapters 7:1-37; 8:1-9)

---CHAPTER 11---

Traditions of Men Versus Commandments of God(Mark Chapter 7:1-23)

---CHAPTER 12---

Faith of a Gentile—Healing a Deaf Man—Feeding Four Thousand(Mark Chapters 7:24-37; 8:1-9)

236


---DIVISION FIVE---


---CHAPTER 11---


OUTLINE

XI. Traditions of Men Versus Commandments of God 7:1-23

{Controversy with the Pharisees about Defilement} (Matthew 15:1-20; John 7:1)

A. The Traditions of Men about Washing Hands 7:1-5,13b

(Matthew 15:1,2)

1. The occasion for this controversy 7:1,2

2. An explanation of . . . practices of the Pharisees. . . 7:3,4

3. The complaint/charge of the Pharisees against the disciples 7:5

4. The summation of the answer of Jesus 7:13


(Matthew 15:3-9)

1. Calling them hypocrites and the answer of Jesus 7:6,7

2. Further explanations of His rebuke 7:8,9

3. A particular illustration using "Corban" 7:10-12

4. Setting aside the Law by their practice of traditions 7:13


(Matthew 15:10-20)

1. Exhorting the people to hearken to the truth about defilement 7:14-16

2. Answering with clear truth the question about defilement 7:15,16

3. A more detailed and fuller explanation unto the twelve 7:17-19

4. The true source of defilement, a sinful heart, 7:20-23

237


---DIVISION FIVE---


---CHAPTER 11---


This division includes Mark chapter 7 through verse 9 of chapter 8. It is

entitled: "The Servant: Exposing Vain Versus True Worship." The first part of Mark

chapter 7 concludes the second withdrawal of Jesus and His disciples which began in

Mark 6:30 and continues until the end of Mark 7:23. After manifesting His

compassionate power by the feeding of the five thousand, by walking on water, and

by the healing of many in the land of Gennesaret, some of the Pharisees and certain

of the scribes came to Jesus and engaged Him in a controversy concerning

defilement, 7:1-23. This section may be entitled "Traditions of Men Versus

Commandments of God" which exposes vain worship over against true worship. True

worship comes from the heart and is according to the Word of God. The next

chapter, covering 7:24—8:9, may be entitled "Faith of a Gentile—Healing a Deaf

Man—Feeding Four Thousand" which exemplifies true worship.

Mark 7:1-23, in summary is about the controversy that Jesus had with the

Pharisees about defilement. The Pharisees and the scribes asked Jesus as given in

238

verse 5, "Why walk not thy disciples according to the tradition of the elders, but eat

bread with unwashen hands?" Jesus quotes Isaiah 29:13 and then declares in verses

7-8, "Howbeit in vain do they worship me, teaching for doctrines the commandments

of men. For laying aside the commandment of God, ye hold the tradition of men, as

the washing of pots and cups: and many other such like things ye do." {The word

"vain" is from the adverb OC�VJP�(maten) and means ". . .folly, i.e., to no purpose:--in

vain" (Strong 3155).} The condemning indictment is that the Pharisees and the

scribes were "...teaching for doctrines the commandments of men" implying that they

really did not understand the Old Testament and the Law of Moses. Jesus further

rebukes them by saying in verse 9, "Full well ye reject the commandment of God, that

ye may keep your own tradition." They were not worshipping God from their heart

nor according to the Scriptures; they worshipped to no purpose.

The cause of this confrontation was that the Pharisees and certain of the scribes

from Jerusalem had came down and found fault with the actions of the disciples of

Jesus because they did not wash their hands before eating. They said this caused the

disciples of Jesus to be defiled. Jesus answers them in verse 15 (See also Matthew

15:18).

Previously under the discussion of Mark 2:16, 17, the Pharisees and their

beliefs have been identified and discussed. However, a brief review and some

additional information is in order. The word "Pharisee" from HCTKUCK�QL (Pharisaios)

is from a Hebrew word that means "to separate" (Thayer 649). In the time of Jesus

"according to Josephus they umbered more than 6000" (Thayer 649). They had the

noble cause to keep alive the reverence for the Law but had their own interpretations.

They sought to bring God under obligation to themselves (Luke 18:11,12) and thus

for the most part contradicted the written Law. They regarded the interpretations by


Traditions of Men Versus Commandments of God -- (Mark 7:1-23) 239

239

the scribes as equally authoritative with the written Law itself. Their distinguishing

doctrines were: one, they believed in ceremonial washings (Luke 18:12; Matthew

6:2, 6, 7, 16); two, they believed in fasting twice a week; and three, proselyting others

to make converts (Matthew 23:15). To their credit they believed in some correct

biblical beliefs such as divine providence, the free will of man, life after death, and a

future resurrection. "They held strenuously to a belief in the existence of good and

evil angels, and to the expectation of a Messiah" (Thayer 649). Nevertheless, they

criticized Jesus throughout His ministry and were the foremost persecutors of Jesus

and His ministry. They were being used as agents of Satan, yet they prided themselves

in being morally correct, self-denying, self-righteous, and self-sacrificial. They

claimed they kept the traditions of the fathers, but they were petty and trifling about

the Law. They were, in some ways, like the Greek Stoics according to Josephus. They

emphasized form more than spirit. Jesus called them hypocrites and truly they were

(7: 6).

This chapter, "Traditions of Men Versus Commandments of God" may be

divided as follows: one, the traditions of men about washing hands, 7:1-5,13b; two,

unfounded traditions making the Word of God of none effect, 7:6-13; and three, Jesus

revealing the true source of defilement, 7:14-23.

A. The Traditions of Men about Washing Hands 7:1-5,13

(Matthew 15:1,2)

Verses 1-13 compares and contrasts the commands of God versus traditions of

men. These verses will be divided into two sub-divisions. Verses 1-5,13 may be

divided thusly: one, the occasion for this controversy, 7:1,2; two, an explanation of

the beliefs and practices of the Pharisees about washing of hands and so forth, 7:3,4;

three, the complaint and/or charge of the Pharisees against the disciples, 7:5; and



240

four, the summation of the answer of Jesus, 7:13.

The occasion for this controversy (7:1,2) Verse 1 states, "Then came together

unto him the Pharisees, and certain of the scribes, which came from Jerusalem." Why

did they come? As discussed previously the Pharisees and scribes came to investigate

the ministry of Jesus as seen from 2:16-18; 2:23—3:6. According to Mark 3:6 it was

their design to find some reason to destroy Jesus. Verse 2 says "And when they saw

some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they

found fault." The verb "found fault" is from the Greek verb� GXOG�O[CPVQ

(emempsanto) which is first aorist indicative from OG�OHQOCK (memphomai). This

Greek word is also found in Romans 9:19 and Hebrews 8:8. The Analytical Greek

Lexicon defines this word as "to find fault with, blame, censure, to intimate

dissatisfaction with" (263). The use of the aorist implies that it was a settled thing as

far as they were concerned. It was their purpose to find fault and censure or condemn

Jesus and His ministry. This is stated based on the previous incidents cited already.

Hence, this verse reveals the occasion and reason for this controversy. The Pharisees

and some of the scribes who were teachers of the Law came from Jerusalem and

gathered around Jesus and His disciples and saw some of the disciples eating with

unwashed hands. The fault they found or contention (expressed specifically in verse

5) was not that the disciples were being unhygienic (Wessel 677). No, that was not it

at all. It was a question of ceremonial and/or ritual purity versus defilement. That this

was important to the Jews is shown in that "an entire division of the Mishnah" (a

Jewish scribal commentary on the Law) "is devoted" to "ceremonial cleannesses"

(Wessel 677, 678; Robertson, Word Pictures 321).

An explanation of the beliefs and practices of the Pharisees about washing

of hands and so forth (7:3,4) Verses 3, 4 record, "For the Pharisees, and all the



241

Jews, except they wash their hands oft, eat not, holding the tradition of the elders.

And when they come from the market, except they wash, they eat not. And many other

things there be, which they have received to hold, as the washing of cups, and pots,

brazen vessels, and of tables." These verses are really parenthetical and serve as an

inspired explanation of what the Pharisees believed and practiced about such things

(Clark 97). Whereas, Matthew does not give this explanation in his account, Mark

explains the Jewish traditions to his Gentile readers and this gives an example of their

customs (Wessel 678; Clark 97). The idea of verse 4 is that the Jews would come in

contact with the Gentiles in the market-place and hence be defiled (Wessel 678). They

would wash themselves before eating so as not to be ritually unclean. As already

stated the Pharisee and scribes prided themselves in keeping the Law; but the problem

was that they had added many traditions, which in the day of Jesus, were mostly in

oral form. In about A. D. 200 these oral regulations were written down to form the

Mishnah, a Jewish scribal commentary on the Law (Wessel 678).

The word "tradition" comes from the Greek noun RCTC�FQUKL (paradosis)

which is derived from the verb RCTCFK�FYOK (paradidomi). The basic meaning of this

word is "tradition" which means:

"a giving over, giving up . . . a giving over which is done by word of mouth or

in writing, i.e. tradition by instruction, narrative, precept . . . objectively, what

is delivered, the substance of a teaching . . . of the body of precepts, esp. ritual,

which in the opinion of the later Jews were orally delivered by Moses and

orally transmitted in unbroken succession to subsequent generations, which

precepts, both illustrating and expanding the written law, as they did were to

be obeyed with equal reverence" (Thayer 481, 482).

Rienecker writes that this word RCTC�FQUKL (paradosis) or "tradition" speaks of "the

body of commentary added to the law and transmitted orally. The scribes and

Pharisees regarded it as equal importance with the law. It was later written and

codified and formed the Mishnah" (Hill qtd. by Rienecker 45).



242

The complaint and/or charge of the Pharisees against the disciples (7:5) In

verse 5 the Pharisees and scribes express their complaint by asking Jesus a question.

This gives the reason "they found fault." Verse 5 says "Then the Pharisees and scribes

asked him, Why walk not thy disciples according to the tradition of the elders, but eat

bread with unwashen hands?" The word "unwashen" is from the Greek adjective

C�PKRVQL (aniptos) which means "not washed according to ritual law" (Bushell, Bible

Works for Windows). The Pharisees wanted to know why the disciples of Jesus did

not follow the traditions of the elders nor wash before eating. The belief of the

Pharisees was that the disciples polluted themselves.

The summation of the answer of Jesus (7:13) The answer of Jesus to the

Pharisees is found in the next few verses, but the sum is given in verse 13. In this

verse Jesus declares that their doctrines and traditions (7:9) made "the word of God of

none effect . . ., which ye have delivered: and many such like things do ye." Jesus was

saying that "the tradition of the elders" did not line up with the Word of God and so

they made the Word of God of none effect. Jesus was not condemning traditions

except for those that contradict and make void the Word of God. Tradition based on

the Word of God is one thing, but those that are contrary to the Word of God are quite

another. The Apostle Paul wrote in 2 Thessalonians 2:15 "Therefore, brethren, stand

fast, and hold the traditions which ye have been taught, whether by word, or our

epistle." The word tradition used in Mark 7 verses 3,5,8,9,13 is from the same root

Greek word as the plural word, traditions, used by Paul. But in 2 Thessalonians 2:15

the context speaks of doctrines that Paul taught as directed by the Spirit of God, while

those used in Mark 7 verses 3,5,8,9,13 clearly speak of traditions of men that were

and are actually contrary to the teachings of the Word of God. Hence, "the tradition of

the elders" actually make the Word of God of none effect or void.



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(Matthew 15:3-9)

It was true in the days of the earthly ministry of Jesus that unfounded

tradition(s) and doctrines made the Word of God of none effect and it is still true

today. Wessel gives a good summary of verses 6-13 when he writes "the very

purpose for which the commandment was given was set aside by the tradition. This is

what is meant by 'nullifying' (of none effect) . . . the word of God" (678). Verses 6-13

may be divided as follows: one, calling them hypocrites and the answer of Jesus from

the Old Testament, 7:6,7; two, further explanations of His rebuke, 7:8,9; three, a

particular illustration using "Corban," 7:10-12; and four, setting aside the Law by

their practice of traditions, 7:13.

Calling them hypocrites and the answer of Jesus from the Old Testament

(7:6,7) Verse 5 records the question to Jesus by the Pharisees and scribes, "Why

walk not thy disciples according to the tradition of the elders, but eat bread with

unwashen hands?" In verses 6, 7 Jesus answers them by calling them hypocrites and

quoting Isaiah 29:13. Jesus answered and said, "Well hath Esaias prophesied of you

hypocrites, as it is written, This people honoureth me with their lips, but their heart is

far from me." The word "hypocrite" is from a Greek noun WBRQMTKVJ�L (hupokrites).

Normally, this word means "one who pretends to be other than what he is" (Bushell,

Bible Works for Windows). Thayer says it means "one who answers, an interpreter,

an actor, stage player . . . pretender, hypocrite" (643). Rienecker defines the word

WBRQMTKVJ�L (hupokrites) as used in the parallel in Matthew 15:7 "hypocrite, a legalist

who manipulates the law w(ith) casuistry and hair-splitting interpretations for his own

benefit" (45). (Casuistry has the idea of deception.) From this the idea is that of a

"actor" or "one who impersonates another" (Rienecker 17: from the usage by Jesus in

Matthew 6:2). Jesus used this term "hypocrite" some 14 times in the book of



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Matthew to refer "to people whose worship" and service "is merely outward and not

from the heart" (Wessel 678). There is a lot of this type of worship going on today.

These were words of rebuke by the Son of God to men who served God with

the lips but not from or with the heart. In fact, Jesus said in verse 7 that they

worshipped in vain or without purpose because they were teaching for doctrines the

commandments of men rather than the true Word of God. This is why Jesus said unto

them in verse 13 that they made "the word of God of none effect through your

tradition. . . ." Their traditions or doctrines were unfounded because they were not

based on the truth. Jesus said in John 4:23-24 "But the hour cometh, and now is, when

the true worshippers shall worship the Father in spirit and in truth: for the Father

seeketh such to worship him. God is a Spirit: and they that worship him must

worship him in spirit and in truth." The Apostle Paul wrote in 1 Corinthians 13:4-6

"Charity (or love) . . . rejoiceth in the truth." (See also 2 John.) True worship comes

from the heart and must be based and grounded in truth.

Further explanations of His rebuke (7:8,9) In verses 8, 9 Jesus further

explains His rebuke by contrasting the "commandments of God" over against the

"traditions of men." He declares, "For laying aside the commandment of God, ye hold

the tradition of men, as the washing of pots and cups: and many other such like things

ye do. And he said unto them, Full well ye reject the commandment of God, that ye

may keep your own tradition." Jesus said they laid aside the true Word of God for

traditions of men. These were traditions that failed to get to the heart of the

commandments of God. Jesus said that, in fact, they had rejected the commands of

God so they could keep their own traditions. Churches and people in this present day

need to be careful not to do this same thing; for many do this very thing.



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A particular illustration using "Corban" (7:10-12) In verses 10-12 Jesus

gives a particular illustration of what He was saying in verses 6-9. This illustrates

how they had honored God with their lips but not with their heart. In verse 10 Jesus

gives a quote from the Old Testament for He said, "For Moses said, Honour thy father

and thy mother; and, Whoso curseth father or mother, let him die the death." Jesus

quotes from Exodus 20:12 and 21:17 in verse 10 which says that parents are to be

honored but on the other hand, the death penalty was to be applied to those who

cursed their parents. (See also Leviticus 20:9; Deuteronomy 21:18-21.) These

Scriptures emphasize the importance God puts upon honoring parents. However, as

seen from verses 11, 12 by means of the traditions of the elders, "the responsibility of

children to their parents could easily be circumvented" (Wessel 678). Jesus speaks of

one of these tradition practiced by the scribes and Pharisees when He declares, "But

ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by

whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no

more to do ought for his father or his mother." The word "Corban" is actually from

Hebrew and Aramaic origin respectively (Thayer 355; Analytical Greek Lexicon

237). The Greek noun is -QTDC�P (Korban) which means "a gift offered (or to be

offered) to God . . . the sacred treasury" (Thayer 355, 356). It was from the "Hebrew

term for a gift set apart for God" (Bushell, Bible Works for Windows). If a son

declared something to be Corban, he was saying it was "a gift devoted to God"

(Wessel 679). By declaring what one intended for his parents to be Corban, "it could

no longer be designated for his parents" (Wessel 679; see also Robertson, Word

Pictures 323). However, by this "a son did not necessarily promise it to the temple

nor did he prevent its use for himself. What he did do was to exclude legally his



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parents from benefiting from it" (Wessel 679; see also Robertson, Word Pictures

323). The Amplified Bible renders Mark 7:11, 12,

"But [as for you] you say, A man is exempt if he tells [his] father or [his]

mother, What you would otherwise have gained from me [everything I have

that would have been of use to you] is Corban, that is, is a gift [already given

as an offering to God], Then you no longer are permitting him to do anything

for [his] father or mother [but are letting him off from helping them]."

The practice or tradition of Corban was a hypocritical way of legally not helping

father or mother. This made the commandment to honor father and mother of none

effect or void.

Setting aside the Law by their practice of traditions (7:13) Verse 13 refers

directly back to verses 10-12. The practice of the traditions of the elders set aside the

Law. Jesus told them in verse 13 that you, (the Pharisees and scribes) were "Making

the word of God of none effect through your tradition, which ye have delivered: and

many such like things do ye." Jesus makes it clear and plain by this one example that

the Pharisees and those with them who practiced Corban and other such things set

aside the true Law of Moses by practicing the traditions of the elders. They, therefore,

nullified the Word of God. Jesus was telling them that they were being hypocritical

and thus deceiving themselves as well as others. They were rendering void the

authority of the Word of God. They were, in fact, setting aside and also invalidating

the Word of God (Robertson, Word Pictures 323; Matthew 15:6; Mark 7:9). Each

born again believer should be careful not to be guilty of doing the same thing.


(Matthew 15:10-20)

According to "the tradition of the elders," eating with unwashen hands defiled a

man. But Jesus taught that the tradition of the elders actually make the Word of God

of none effect or void. Why? Because they did not line up with the Word of God.



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Jesus taught that those who teach "for doctrines the commandments of men" actually

worship God in vain and in folly (or to no purpose) (Mark 7:7; Strong 3155).

Therefore, if a Jew eating with unwashen hands (when coming from the market-place

and being in contact with Gentiles) did not make him ceremonially unclean nor defile

him, then what did defile him? If not walking according to the tradition of the elders

did not pollute a person, what did? The short answer is that defilement comes from

the sinful heart or that which comes out from the heart; evil things defile (Mark

7:20-23; Matthew 15:18-20). In verses 14-23 Jesus reveals the true source of that

which defiles and pollutes both Jew and Gentile. This sub-section many be divided

into four parts: one, exhorting the people to hearken to the truth about defilement,

7:14-16; two, answering with clear truth the question about defilement, 7:15,16;

three, a more detailed and fuller explanation unto the twelve, 7:17-19; and four, the

true source of defilement, a sinful heart, 7:20-23.

Exhorting the people to hearken to the truth about defilement (7:14-16)

According to verses 14-16 Jesus turned away from speaking directly to the Pharisees

and called all the people and told them to listen to Him and understand. Verse 14

states, "And when he had called all the people unto him, he said unto them, Hearken

unto me every one of you, and understand." The verb "hearken" is from the aorist

imperative of CXMQW�Y (akouo) meaning to listen or hear with understanding (Strong

191). The use of the imperative mood in this context means it is very important for

one to give audience and to understand what is being said. Jesus reinforces this by

using the word "understand" which is from the aorist imperative of UWPK�JOK

(suniemi) meaning "to put together, i.e. (mentally) to comprehend . . . consider,

understand, be wise" (Strong 4920). Jesus wanted them to listen and perceive with



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understanding concerning the sum and substance or the gist of His teaching about

what is clean and what defiles.

Answering with clear truth the question about defilement (7:15,16) In

verse 15 Jesus clearly answers the question raised in verse 5. In verse 15 Jesus

teaches them the clear truth when He declares, "There is nothing from without a man,

that entering into him can defile him: but the things which come out of him, those are

they that defile the man." He states plainly what does and does not make a person

unclean. The Amplified Bible rendered verse 15, "There is not [even] one thing

outside a man which by going into him can pollute and defile him, but the things

which come out of a man are what defile him and make him unhallowed and

unclean." In other words, edible foods do not defile a man. Jesus was making it clear

that spiritual things are what is really important in the relationship and fellowship that

a person has with God. Therefore, that which "comes from within, out of the heart

and the will— what one thinks, says, desires, and does—these only" (Wessel 680)

make a person unclean or defiled in the eyes of God. Jesus emphasizes this by His

statement in verse 16, "If any man have ears to hear, let him hear." Jesus is saying

now you think about what I have said and let it sink down between your ears (Please

refer to the comments on Mark 4:9,23; see also Luke 9:44, James 1:5). Jesus wanted

them to use spiritual wisdom that only comes from God and His Holy Word.1

A more detailed and fuller explanation unto the twelve (7:17-19) Verses

17-23 serve as a more detailed and fuller explanation of what Jesus meant by verse

15. However, as revealed in verses 17, 18, this is explained in private to His disciples

when they questioned Jesus about it. Verses 17,18 relate, "And when he was entered

into the house from the people, his disciples asked him concerning the parable. And

he saith unto them, Are ye so without understanding also? Do ye not perceive, that



249

whatsoever thing from without entereth into the man, it cannot defile him." Jesus

"expressed surprise" (Wessel 680) at their question (not that He Himself was

surprised; He expressed surprise and amazement for their benefit). He was saying,

do you still not comprehend nor understand spiritual truth after all the time I have

taught you (Wessel 680). Christ Jesus expects His people to grow up in Him.2

In Mark 7:19 Jesus continues to explain that the reason that nothing (speaking

of food) that enters "a person from outside defiles him is because it enters the

stomach and not the heart" (Wessel 680). Jesus declares, "Because it entereth not into

his heart, but into the belly, and goeth out into the draught,3 purging all meats?" The

word "heart" is from the Greek word MCTFK�C (kardia) which as to physical life refers

to "that organ in the" human "body which is the centre of the circulation of the blood,

and hence was regarded as the seat of physical life" (Thayer 325). However, it also

refers to "the centre and seat of spiritual life, the soul or mind, as it is the fountain

and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavours

[so in English heart, inner man, etc.]. . . of the understanding, the faculty and seat of

the intelligence . . . of the will and character" (Thayer 325). Rienecker gives this

summation under the reference for MCTFK�C (kardia) for Matthew 5:8, "the heart is the

center of the inner life of the person where all the spiritual forces and functions have

their origin" (12). It is the heart that "is the center of human personality and that

which determines" (Wessel 680) the thinking and action of the person (Romans

10:6-10; Isaiah 29:13; Acts 10:9-16; 11:5-10; Romans 14:13; 1 Corinthians 8:10).

Jesus said this to further explain His statement of verse 15 and also in preparation for

the statements in verses 20-23 to show that it is what comes forth out of the heart that

defiles a man and reveals his sinful nature. This is in contrast and over against the



250

unfounded teachings of the Pharisees and the scribes and the traditions of the elders

which Jesus said made the Word of God of none effect.

The true source of defilement, a sinful heart (7:20-23) In verses 20-23 Jesus

further shows (in more detail) that what comes out of the heart, the inner being, is

what defiles a man (Matthew 15:18-20). Jesus declares in verse 20 "That which

cometh out of the man, that defileth the man." Next, Jesus gives a list recorded in

verses 21, 22 of the things that originate or come out of the heart of men that defile

them and reveal their sinful nature. "For from within, out of the heart of men,

proceed evil thoughts (evil thoughts generate the works of the flesh that follows),

adulteries, fornications, murders, thefts, covetousness, wickedness (malice, the

desire to hurt others), deceit, lasciviousness, an evil eye, blasphemy, pride,

foolishness." This list is not meant to be exhaustive but rather representative. It is

comparable to the lists given by the Apostle Paul in 1 Corinthians 6:9-12; Galatians

5:19-21; Colossians 3:5-9.

In verse 23 Jesus says "All these evil things come from within, and defile the

man." These proceed from out of the heart of man because as these verses teach and

the Bible in general teaches, man is basically not good but rather totally depraved in

his nature as received from Adam. Verse 23 is further explanation of verse 20 which

is a restatement of verse 15 (the answer to the question of verse 5) and this is done no

doubt for emphasis. Matthew 15:20 (the parallel to Mark 7:23) records it this way

(specifically referring back to Matthew 15:1-9 and Mark 7:1-9), "These are the things

which defile a man: but to eat with unwashen hands defileth not a man."

Summary of Chapter

Some of the Pharisees and the scribes came to Jesus and involved Him in a

controversy concerning defilement. They saw the disciples of Jesus eating with



251

unwashen hands and found fault. They asked Jesus "Why walk not thy disciples

according to the tradition of the elders, but eat bread with unwashen hands?" They

believed that a Jew was defiled before God if he did not go through a ritualistic

washing of their hands before they ate bread. Jesus uses this occasion to teach about

and to expose vain worship and to reveal the true worship of God. In so doing He

contrasts "the Traditions of Men Versus the Commandments of God. "

Jesus called the Pharisees and scribes hypocrites, quoting Isaiah saying "as it is

written, This people honoureth me with their lips, but their heart is far from me." He

also rebuked them in saying, "Howbeit in vain do they worship me, teaching for

doctrines the commandments of men." Jesus was telling them they were substituting

their own doctrines instead of abiding by the commandments of God and therefore

their worship was without purpose and value. He was comparing and contrasting the

traditions of men over against the commandments of God. He exposes vain worship

over against true worship. True worship comes from the heart and is according to the

Word of God. Defilement comes out from the heart because of the sinfulness of man.

Jesus further rebukes them saying, "Full well ye reject the commandment of God, that

ye may keep your own tradition." They were not worshipping God from their heart

nor according to the Scriptures. They worshipped to no purpose.

Jesus uses the example of the particular tradition of Corban to show that they

were not keeping the commandment to honor their parents, father and mother, part of

the Ten Commandments (Exodus 20:12). Therefore their unfounded traditions made

the Word of God of none effect, null and void.

Finally, Jesus reveals the true source of defilement by saying, "There is nothing

from without a man, that entering into him can defile him: but the things which come

out of him, those are they that defile the man." The Pharisees believed that defilement



252

came from contact with the Gentiles and so forth. They would wash themselves

before eating so as not to be ritually unclean. The belief of the Pharisees was that the

disciples polluted themselves. But Jesus taught that defilement came out from within

a man from out of the heart of the man (Mark 7:18-23). This is summarized in

Matthew 15:18 where Jesus says, "But those things which proceed out of the mouth

come forth from the heart; and they defile the man." Also in Mark 7:23 Jesus said,

"All these evil things come from within, and defile the man." Following unfounded

traditions bring about vain or false worship. On the other hand, true worship comes

from following the teaching of God in His Word.

The doctrines of the scribes and the Pharisees were unfounded because they

were not based on the truth. Jesus said in John 4:23-24 "But the hour cometh, and

now is, when the true worshippers shall worship the Father in spirit and in truth: for

the Father seeketh such to worship him. God is a Spirit: and they that worship him

must worship him in spirit and in truth." True worship comes from the heart and must

be based and grounded in truth.

Chapter Notes

1. (See page 249 and comments on Mark 4:9,23 from chapter 7 pages 153, 157.)

"People who know and want to know will hear and add to their knowledge. People

who do not know and do not want to learn will lose their curiosity" (153). "The idea is

that since you have ears, use them, and use them in a spiritual way to perceive

spiritual truth and disseminate the same" (157).

2. (See page 250.) This is like a lot of people who have been in New Testament

churches for years and years. One would think they would know the truth — the

many, many doctrines of the Bible — yet there are many who are still "babes in

Christ" and they get offended easily by the truth presented from the Bible (1

Corinthians 3:1; 1 Peter 2:2; Hebrews 5:11-15; 6:1-12). This is one reason pastors and

teachers have to go over and over the basic teachings of salvation by grace, scriptural

baptism, the Lord's Supper, truth about the church and so forth. "Babes in Christ"

have to be fed the milk of the Word and yet sometime or another they need the meat

to grow thereby. God and His Son, Jesus Christ, want church members (and all

believers) to grow up in Christ Jesus and be mature in Him, understand the doctrine



253

of God, the entire Bible and the things that make true Landmark Missionary Baptist

different from others (2 Peter 3:14-18; Ephesians 4:1-3, 12-16).

3. (See page 250 for 7:19.) For the understanding of the words "belly" and "draught"

the following is offered" The word "draught" is from the Greek noun CXHGFTY�P(aphedron). Wuest gives this comment: "The word 'belly' is koilia 'the bowels.' Liddel

and Scott in their classical lexicon define this word [draught from� CXHGFTY�P(aphedron)] as a privy, a place where the intestinal discharges are deposited. The

word does not refer to a part of the physical body" (Wuest 149). Bushell defines

"draught" as toilet or latrine (Bible Works for Windows).



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---DIVISION FIVE---


---CHAPTER 12---

Faith of a Gentile—Healing a Deaf Man—Feeding Four Thousand(Mark Chapters 7:24—8:9)

OUTLINE

XII. Faith of a Gentile - Healing a Deaf Man - Feeding Four Thousand 7:24—8:9

(Matthew 15:21-39)


(Matthew 15:21-28)

1. Traveling into the nation of Tyre and Sidon 7:24

(Matthew 15:21)

2. A Greek woman making an appeal for needed help 7:25,26

(Matthew 15:22)

3. Jesus replying to this humble request 7:27

(Matthew 15:23,24)

4. Answering Jesus with a confession 7:28

(Matthew 15:25-27)

5. Making the daughter whole, 7:29,30

(Matthew 15:28)


(Matthew 15:29-31)

1. Healing a deaf and dumb man 7:31-35

2. The exceeding amazement of the people 7:36,37

3. This healing: a partial fulfillment of a prophecy Isaiah 35:5,6


(Matthew 15:32-39)

1. The occasion for the feeding 8:1-3

(Matthew 15:32)

2. Feeding the multitude 8:4-7

(Matthew 15:33-36)

3. Four thousand men fed and filled and seven baskets leftover 8:8,9

(Matthew 15:37-39)

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---DIVISION FIVE---


---CHAPTER 12---

Faith of a Gentile—Healing a Deaf Man—Feeding Four Thousand(Mark Chapters 7:24—8:9)

In the first 23 verses of Mark chapter 7 the Servant exposes vain worship by

renouncing the traditions of the Pharisee that were not based on the commandments

of God (7:6-9,13,15,19-23). In Mark 7:24—8:9 the Servant continues to expose vain

worship versus true worship. This passage teaches the elements of true worship.

Jesus taught that true worship must be based on the Word of God. Any tradition

that is not based on the Word of God and replaces the Word such as Corban makes

the Word of God of none effect. In the controversy about defilement which involved

worship, Jesus taught the truth about worship and defilement and quotes Isaiah 29:13.

He said that the Pharisees worshipped Him in vain because they insisted on their

unfounded traditions. He said they had rejected the commandment of God and

replaced them with their own tradition. He explained in 7:15, "There is nothing from

without a man, that entering into him can defile him: but the things which come out

of him, those are they that defile the man." In Mark 7:19 Jesus explains the reason

that nothing that enters "a person from outside defiles him is because it enters the

256

stomach and not the heart" (Wessel 680). In Mark 7:20-23 Jesus is teaching

defilement comes because man is totally depraved — sinful, evil, and wicked. Man

needs to be redeemed — needs to be born again from above (John 3:3-7,16).

The tradition of the elders said if one does not keep the ritual or ceremony

properly he is defiled, but the Word of God says a man is defiled by what he is by

nature, a sinner. Therefore, a man must repent of sin and believe in the one and only

Savior, Jesus Christ. Then the redeemed man can worship God from a redeemed

heart. True worship can only come from a redeemed heart lifted up to God through

faith in Jesus the Redeemer. True worship brings praise, honor, and glory to God.

God will not accept worship from an unredeemed heart. God will not accept false

worship nor worship that is not based on the Word of God (John 4:23-24).

This passage, Mark 7:24—8:9, is also known as the third withdrawal and

return1 (Hiebert 106). It may be entitled "Faith of a Gentile—Healing a Deaf

Man—Feeding Four Thousand" which exemplifies true worship. In these three events

Jesus continues to demonstrate the elements of true worship: one, the faith request

appeal of a Syrophoenician woman, 7:24-30; two, healing a deaf and dumb man,

7:31-37; and three, feeding four thousand, 8:1-9. These incidents teach elements of

true worship; one, true worship is always accompanied by faith based on the Word

and power of God; two, true worship will always cause one to have a greater opinion

of God; and three, true worship involves recognizing that God is sufficient for all

things (whether one believes or not God is able).


(Matthew 15:21-28)

This incident recorded in Mark 7:24-30 shows that Jesus practiced what He

preached in the first part of chapter 7. The Pharisees thought they would be defiled


Faith of a Gentile -- Healing a Deaf Man -- Feeding Four Thousand (Mark 7:24—8:9) 257

257

by being among Gentiles, but Jesus goes into a Gentile nation in part to show that the

traditions of the elders were invalid. This incident emphasizes that the gospel of the

kingdom is not limited to Israel but is also for the Gentiles. Jesus commanded His

New Testament church in Mark 16:15 "Go ye into all the world, and preach the

gospel to every creature." Jesus tasted death for every person in all the world in every

age. The writer of Hebrews wrote "But we see Jesus, who was made a little lower

than the angels for the suffering of death, crowned with glory and honour; that he by

the grace of God should taste death for every man" (2:9). Jesus is the propitiation for

the sins of the whole world. This is declared in 1 John 2:1-2, "My little children,

these things write I unto you, that ye sin not. And if any man sin, we have an advocate

with the Father, Jesus Christ the righteous: And he is the propitiation for our sins:

and not for ours only, but also for the sins of the whole world." That Jesus "is the

propitiation" means the suffering and death of Jesus on the cross is the covering,

accepted sacrifice, and satisfaction for the sins of the whole world. In other words,

God accepts what Jesus has done to pay in full for the sins of every person who ever

lived or that shall ever live. The justice of God is completely satisfied with the

sacrifice Jesus made for sin and for the sins of the whole world (Isaiah 53:1-12).

This sub-division may be divided into the following parts: one, traveling into

the nation of Tyre and Sidon, 7:24; Matthew 15:21; two, a Greek woman making an

appeal for needed help, 7:25,26; Matthew 15:22; three, Jesus replying to this humble

request, 7:27; Matthew 15:23,24; four, answering Jesus with a confession, 7:28;

Matthew 15:25-27; and five, making the daughter whole, 7:29,30; Matthew 15:28. In

order to get a fuller picture and understanding of this incident the accounts in both

Mark and Matthew should be considered together. Clarke writes, "The narrative is

given more fully, vividly, and characteristically by Mark; the conversation, by



258

Matthew. Without Matthew's report, indeed, our knowledge of the incident would be

comparatively fragmentary. Mark tells the story as from an eye-witness; Matthew, as

from an ear-witness" (104).

Traveling into the nation of Tyre and Sidon (7:24; Matthew 15:21) Leaving

the land of Gennesaret (6:53) Jesus and His disciples traveled into the nation of Tyre

and Sidon which was north and west of Israel. The last part of verse 24 states that He

"entered into an house, and would have no man know it: but he could not be hid."

They entered into this house hoping no one would discover them. Clarke suggests this

was the house of a friend (Clarke 104). This indicates that Jesus again sought rest and

time to give special training and instruction to the Twelve (Clarke 104). Jesus was

training His church to do the task He called them to do. Nevertheless, His fame had

spread far and wide and He could not keep His presence secret.

A Greek woman making an appeal for needed help (7:25,26; Matthew

15:22) Mark 7:25 states that "a certain woman, whose young daughter had an

unclean spirit, heard of him, and came and fell at his feet." According to Mark 7:26

this woman was a Greek woman born in Syrophoenicia. (This would be in the

southern part of present day Lebanon.) Matthew 15:22 says she was, "a woman of

Canaan." Pfeiffer explains that "Canaan" is "an appropriate description because the

Phoenicians were descendants of the ancient Canaanites" (206). This certain woman

"besought him (Jesus) that he would cast forth the devil out of her daughter."

Matthew adds that she "cried unto him, saying, Have mercy on me, O Lord, thou son

of David; my daughter is grievously vexed with a devil." Being a Greek she was a

Gentile and not a Hebrew, nonetheless, she expressed her faith in Jesus by making

this request. She was worshipping Jesus as the son of David (meaning the Messiah of

Israel), the Son of God, the all powerful One. Notice that she fell at the feet of Jesus.



259

She believed in Him and that He was merciful. She had heard of His fame and she

believed this was the anointed one of God. She had a dreadful problem that only

God could solve. One of her loved ones was seriously affected by an unclean spirit,

even a devil. She besought Jesus, indicating a very serious request, that Jesus ". .

.would cast forth the devil out of her daughter." It is very evident (from 7:28;

Matthew 15:22,27) that whether Jesus would cast out the devil or not, she still

believed in Him as the Savior and Lord of her life. She had genuine faith in Jesus.

Clarke writes, "She had not seen him; faith came by hearing" (105). This is taught in

Romans 10:17.

Jesus replying to this humble request (7:27; Matthew 15:23,24) Matthew

15:23 records that at first Jesus "answered her not a word. And his disciples came and

besought him, saying, Send her away; for she crieth after us." And then Jesus

answered in Matthew 15:24 "and said, I am not sent but unto the lost sheep of the

house of Israel." Jesus did it this way to test her faith. (Of course, this was for her

benefit for He knew how it would play out.) Mark 7:27 gives the reply of Jesus to the

woman's humble request. Jesus said, "let the children first be filled: for it is not meet

(good or right) to take the children's bread, and to cast it unto the dogs." This reply

was in the form of a veiled comparison between children and little dogs [from

MWPCTK�QKL (kynariois) that is, little dogs or puppies, that were household pets

(Rienecker 108)]. To the mind of the Jews the children represent Israelites and the

dogs, Gentiles. Jesus tested her faith by discouraging her seemingly in every way. He

even called her a dog. A person may think this is terrible, but the Bible teaches all are

sinners and unworthy of the mercy and grace of God. No one (and the writer includes

himself) deserves the love and grace of God. But this fact should make each one even

the more appreciative of the mercy and grace that God extends to all by and through



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His Son. Most people, after being called a dog, would have stomped off and left, but

not this woman. This woman knew she was a sinner. But she believed that Jesus was

the merciful, gracious Son of God. Hence, she persisted in humble prayer.

Answering Jesus with a confession (7:28; Matthew 15:25-27) According to

Matthew 15:25 this woman came "and worshipped him, saying, Lord, help me." She

was humble and contrite even after Jesus had said unto her in Mark 7:27, "Let the

children first be filled: for it is not meet to take the children's bread, and to cast it unto

the dogs." She answered with what amounted to a confession combined with her

appeal and request by saying as recorded in Mark 7:28 "Yes, Lord: yet the dogs under

the table eat of the children's crumbs." Matthew 15:27 puts it this way "Truth, Lord:

yet the dogs eat of the crumbs which fall from their masters' table." By answering,

"Yes, Lord . . ." or "Truth, Lord . . ." she admitted that she was an unworthy dog but

continues to recogniz Jesus as Lord. She refused to believe that she was excluded

from the mercy, grace, and blessing of God. So by faith she finished her response by

saying, "yet (or even) the dogs under the table eat of the children's crumbs." Jesus did

not say that there were no provisions for the dogs. The little puppies were fed by the

children. She willingly admits she is a dog and will be satisfied with a crumb. What

an example of faith! According to Clarke she is saying, "True; even for the dogs there

is provision: they eat the crumbs, just as I am praying that I may do" (106).

Making the daughter whole (7:29,30; Matthew 15:28) That Jesus was

pleased with her reply is evident in verse 29 for He said unto her, " For this saying go

thy way; the devil is gone out of thy daughter." Matthew adds in 15:28 that Jesus also

said unto her "O woman, great is thy faith: be it unto thee even as thou wilt." Mark

7:30 declares, "And when she was come to her house, she found the devil gone out,

and her daughter laid upon the bed." Her reply revealed her humility and faith.



261

Finally, Matthew 15:28 records "And her daughter was made whole from that

very hour." Wessel remarks, "This is the only instance of healing at a distance found

in Mark's Gospel" (683). This incident manifests that Jesus is truly co-equal with

God. This demonstrates His power, love, mercy and grace. Jesus has power to save

any and all who believe2 whether near or far. This event reveals that: true worship is

always accompanied by faith based on the Word and power of God.


(Matthew 15:29-31)

According to verse 31 Jesus left Tyre and Sidon and traveled into the regions of

Decapolis.3 Seemingly, this was so He would be staying out of the area where the

Jews lived and the unfriendly area ruled by Herod Antipas (Robertson, Harmony 95;

Word Pictures 327). Decapolis was a territory and a league of ten originally free

Greek cities (populated largely by Gentiles and part of the area ruled by Herod

Philip) located mostly on the east side of the Sea of Galilee and the River Jordan.4

(This area would today be part of the nation of Jordan and part of southern Syria.)

Mark 7:31-37 records the healing of a deaf and dumb man. Mark is the only one to

record this particular miracle although some believe Matthew 15:29-31 is broadly

parallel to it (Robertson, Harmony 95, 96; Carter 162). The sub-section of Mark

contains the following segments: one, healing a deaf and dumb man, 7:31-35; two, the

exceeding amazement of the people, 7:36,37; and three, this healing: a partial

fulfillment of a prophecy, Isaiah 35:5,6.

Healing a deaf and dumb man (7:31-35) According to verses 31, 32 while

Jesus was in the regions of Decapolis they brought unto Him "one that was deaf, and

had an impediment in his speech.. . ." The word "deaf" is from the Greek adjective

MYHQ�L�(kophos) and means "blunted, dull. . . blunted (or lamed) in tongue; dumb. . .



262

blunted, dull in hearing deaf" (Thayer 367). It is translated dumb eight times, deaf five

times, and speechless one time. The words "impediment of his speech" is from the

Greek substantive adjective OQIKNC�NQL� (mogilalos) and means "speaking with

difficulty" (Thayer 416). This word is used only here in the New Testament. It is used

in the Septuagint Greek version of the Old Testament in Isaiah 35:6 where it is

translated "dumb." The idea is that this man could not speak clearly and plainly. He

had a great deal of trouble talking. The last part of verse 32 states that "they beseech

him to put his hand upon him." Wessel declares that "the people brought the deaf

mute to Jesus and begged him to lay His hand upon him" (683). Apparently, the poor

man was unable himself to make the request understood. The word "beseech" is from

the Greek verb RCTCMCNG�Y�(parakaleo).5 This word means "to call to one's side, call

for, summon . . . beg, entreat, beseech" (Thayer 482). Among other ways, it has been

translated "pray" 6 times. This could be called an illustration of intercessory prayer.

Jesus begins to answer this request immediately. Verses 33 states "And he took

him aside from the multitude, and put his fingers into his ears, and he spit, and

touched his tongue." Someone has suggested that the action of Jesus in verse 33 of

putting fingers on the ears of this man and spitting and touching his tongue was done

to help the man exercise faith and to indicate that his ears and tongue were to be put

back to their normal use (Wessel 684 along with Clarke 108,109). Next, verse 34

declares that Jesus "looking up to heaven, he sighed, and saith unto him, Ephphatha,

that is, Be opened." The "looking up to heaven" and the sigh was "a way of showing

the man that God was the source of His power" (Wessel 684 along with Clarke

108,109). The word "Ephphatha" is an Aramaic word that Mark says means "Be

opened!" The Greek word GHHCSC (ephphatha) means "be thou opened, receive the

power of hearing, the ears of the deaf and the eyes of the blind being considered as



263

closed" (Thayer 265). Verse 35 says the two-fold healing was done "straightway"

meaning immediately (which the reader may remember is a term that Mark uses very

frequently). "His ears were opened" and he could both hear and "spake plain."

Rienecker says he could speak "correctly" (109).

The exceeding amazement of the people (7:36,37) According to verse 36,

Jesus charged the people "that they should tell no man: but the more he charged them,

so much the more a great deal they published it." This was like Jesus had charged the

same before in 1:43-45; 3:12; and 5:43. The reason was so that He could go about His

work "in retirement and quietness" (Clarke 110) as He was in the process of training

His disciples. Wessel explains, "He did not want a false concept of him as only a

miracle worker to spread lest it touch off a messianic insurrection and prevent him

from accomplishing his God-appointed mission" (684). Nonetheless, verses 36, 37

record the exceeding amazement of the people. In part these verses state, "but the

more he charged them, so much the more a great deal they published it; And were

beyond measure astonished, saying, He hath done all things well: he maketh both the

deaf to hear, and the dumb to speak." The verb "hath done" is from the third person

singular of the perfect tense of the Greek verb RQKG�Y� (poieo) which is RGRQK�JMGP

(pepoieken). The Greek perfect tense "expresses the continuance of completed

action" and also it "expresses the present result of a past action" (Davis 152). The

action of Jesus in the minds of these people was something else and they were

convinced that He was able to do anything by His power. They ceased not to be

amazed for the first part of verse 37 declares that they "were beyond measure"

meaning exceedingly astonished (The same is expressed in Luke 5:26). Since it

appears that Matthew 15:29-31 is broadly parallel to this passage in Mark, the words

of praise recorded in Matthew 15:31 could be added to this. Matthew records,



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"Insomuch that the multitude wondered, when they saw the dumb to speak, the

maimed to be whole, the lame to walk, and the blind to see: and they glorified the

God of Israel."

This healing: a partial fulfillment of a prophecy (Isaiah 35:5,6) This

healing of this deaf and dumb man as recorded in Mark 7:31-37 and the healings as

recorded in Matthew 15:29-31 are partial fulfillment of Isaiah 35:5-6 "Then the eyes

of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall

the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness

shall waters break out, and streams in the desert." This partial fulfillment of this

prophecy is another proof that the Bible is true and that it is the Word of God (2

Timothy 3:16; 2 Peter 1:21). The complete fulfillment of Isaiah 35 will take place

during the one thousand year reign of King Jesus, the Messiah, upon the earth.

In any case, this incident of Jesus healing this deaf and dumb man proves that:

true worship will always cause believers to have a greater opinion of God. This is

shown by the raised and greater opinion that these people had as seen from Mark

7:36,37. They "were beyond measure astonished" and believing with settled

conviction that Jesus "hath done all things well." To this could be added that "they

glorified the God of Israel" (Matthew 15:31).


(Matthew 15:32-39)

This incident given in Mark 8:1-9 is being grouped with Mark chapter 7

because is it teaches another precept which exemplifies true worship. True worship

involves recognizing that God is sufficient for all things. God is omnipotent

(almighty, all powerful), omniscient (all knowing and all wise), and omnipresent (all

present: present at every place all the time.). These truths are taught throughout the



265

Bible and especially in Psalm 139. Whether one believes it or not, God is able. (Little

is much in the hands of the LORD-GOD of heaven.) This passage is about Jesus

feeding the four thousand. Some have said that it is the same as the feeding the five

thousand recorded in Mark 6:30-44. However, this is a separate and distinct event and

the reasons will be discussed later. This subdivision is made up of the following

components: one, the occasion for the feeding, 8:1-3; Matthew 15:32; two, feeding

the multitude, 8:4-7; Matthew 15:33-36; and three, four thousand men fed and filled

and seven baskets leftover, 8:8,9; Matthew 15:37-39.

The occasion for the feeding (8:1-3; Matthew 15:32) Verse 1 is connected to

the previous chapter by the words, "In those days. . . ." Verse 1 relates, "In those days

the multitude being very great, and having nothing to eat, Jesus called his disciples

unto him, and saith unto them." They were still in Decapolis in the same region

where the deaf and dumb man had been cured. They had nothing to eat and verse 2

reveals the reason. Jesus proclaims in verse 2, "I have compassion on the multitude,

because they have now been with me three days, and have nothing to eat." They had

been there in that remote place for three days.6 (That it was remote is proved by the

use of the word "wilderness" in verse 4.) By use of the word "multitude," the

presence of a huge crowd is also implied. No doubt, as was His custom, Jesus had

been teaching this great multitude. Jesus recognized the need of the people and

called His disciples to Himself and states, "I have compassion on the multitude." The

verb "have compassion" is from the Greek URNCIEPK�\QOCK (splagchnizomai). This

verb means "to be moved as to one's bowels, hence to be moved with compassion,

have compassion (for the bowels were thought to be the seat of love and pity)"

(Thayer 584). (In that day, they used the word "bowels" like people today use the

word "heart" meaning the seat of emotion and love and so forth.) It has the idea of to



266

"feel sympathy" (Strong's 4697) for someone. Jesus was saying, "I pity their

condition. I am disposed to relieve them" (Barnes 358). Jesus knew that He could not

send them away without food because according to verse 3 He said, "And if I send

them away fasting to their own houses, they will faint by the way: for divers (different

ones) of them came from far." The words "will faint" from the future tense of

GXMNW�QOCK�(ekluomai) means they will collapse or "be exhausted" (Rienecker 109).

Feeding the multitude (8:4-7; Matthew 15:33-36) Verse 4 relates that the

disciples were dubious that they could feed so many people, for they answered Jesus

and said "From whence can a man satisfy these men with bread here in the

wilderness?" One may wonder if they had forgotten the feeding of the five thousand.

It is easy to criticize the disciples for their show of little faith by this question they

asked; and yet, each believer has times when his faith is not what is should be. Verses

5 and 7 relate that Jesus fed the multitude with only seven loaves and a few fishes

after He blessed the food and gave thanks. Verse 6 states that Jesus "commanded the

people to sit down on the ground: and he took the seven loaves, and gave thanks, and

brake, and gave to his disciples to set before them; and they did set them before the

people." Even though Mark does not record in 8:6 that Jesus "commanded them to

make all sit down by companies. . ." and so forth as He did in 6:39,40, it is safe to

assumed that the feeding was done in an orderly fashion (1 Corinthians 14:33). After

they set down He took the loaves, gave thanks and brake the bread, setting the

example for people today. Subsequently, He give to the disciples to distribute the

food among the people. (This again shows that God uses people in His kingdom

work.) Verse 7 adds that Jesus also blessed the few small fishes and ordered that they

be given out also.



267

Four thousand men fed and filled and seven baskets leftover (8:8,9;

Matthew 15:37-39) Verse 8 says the people did eat and were filled, and again, as in

the feeding of the five thousand there was food left over. As always the provisions of

Jesus were sufficient. Some have thought that this was the same feeding as the

feeding of the five thousand mentioned in chapter 6. In this regard, please note that

the word "baskets" as used here is from URWTK�L (spuris) meaning a large basket

(Rienecker 110; Acts 9:25) while the word in 6:43 is MQ�HKPQL (kophinos) meaning a

smaller wicker basket (2894). This and the other facts prove that there were two

different feedings. This is besides what Jesus said in verses 19, 20 which shows two

feedings of the multitudes: one of five thousand and another of four thousand.

Verse 9 states that four thousand were fed this time. Matthew makes it clear

that this was only the number of the men for he says in Matthew 15:38, "And they that

did eat were four thousand men [from C�PFTGL (andres) meaning male], besides

women and children." This was another great miracle by which the people should

have realized that Jesus was and is God.

This incident of feeding the four thousand teaches another precept which

exemplifies true worship. True worship involves recognizing that God is sufficient for

all things. Whether one believes it or not, God is able.

Summary of Chapter

In this passage, Mark 7:24—8:9, the Servant continues to expose vain worship

versus true worship. These verses teach the elements of true worship. Entitled "Faith

of a Gentile—Healing a Deaf Man—Feeding Four Thousand," these events

exemplify, teach, and demonstrate the requirements for true worship.

First, the faith request appeal of this Gentile woman teaches that true worship is

always accompanied by faith based on the Word and power of God. She expressed



268

her humble faith in Jesus by making this request. She besought Jesus, indicating a

very serious request, that Jesus "would cast forth the devil out of her daughter." It is

genuinely evident that whether Jesus would cast out the devil or not, she still would

have believed in Him as the Savior and Lord of her life. Notice that she fell at the feet

of Jesus. She was worshipping Jesus as the son of David (meaning the Messiah of

Israel), the Son of God, the all powerful One. [She believed in Him and that He was

merciful. She had heard of His fame and she believed this was the anointed one of

God.] She had genuine faith in Jesus. Paul writes, "So then faith cometh by hearing,

and hearing by the word of God" (Romans 10:17). The first requirement of true

worship is that it is always accompanied by faith based on the Word and power of

God.

Other doctrines taught is that this incident emphasizes that the gospel of the

kingdom is not limited to Israel but is also for the Gentiles; it is for the whole world.

It also teaches that the child of God, though tested, should persist in humble prayer.

He told this woman in Mark 7:29 "For this saying go thy way; the devil is gone out of

thy daughter." He made her daughter whole (Matthew 15:28). This incident manifests

that Jesus is truly co-equal with God and demonstrates His power, love, mercy, and

grace. Jesus has the power to save any and all who believe in Him.

Second, the event of healing a deaf and dumb man teaches that true worship

will always cause one to have a greater opinion of God (7:31-37). [Matthew 15:29-31

is broadly parallel to this passage in Mark.] The action of Jesus in healing this man in

the minds of these people was something else and they were convinced that He was

able to do anything by His power. They ceased not to be amazed. These people had a

higher and greater opinion of Jesus as seen from Mark 7:36,37. They "were beyond

measure astonished" and were believing with settled conviction that Jesus "hath done



269

all things well." To this could be added that "they glorified the God of Israel"

(Matthew 15:31). This incident proves that: true worship will always cause believers

to have a greater and higher opinion of God and will cause them to praise and glorify

Him.

Third, the feeding of the four thousand (8:1-9) teaches another precept which

exemplifies true worship. True worship involves recognizing that God is sufficient for

all things. God is omnipotent, omniscient, and omnipresent. These truths are taught

throughout the Bible. Whether one believes it or not, God is able. In this passage

about Jesus feeding the four thousand Jesus was saying, "I pity their condition. I am

disposed to relieve them" (Barnes 358). Jesus knew that He could not send them away

without food because according to verse 3 He said, "And if I send them away fasting

to their own houses, they will faint by the way: for divers of them came from far." As

always the provisions of Jesus were sufficient. (Little is much in the hands of the

LORD-GOD of heaven.) This was another great miracle by which the people should

have realized that Jesus was and is God. True worship involves recognizing that God

is sufficient for all things. Whether one believes it or not, God is able.

Chapter Notes

1. (See page 257.) Some have questioned at times whether Jesus ever left the land of

Israel. Mark 7:24, 31 along with Matthew 15:21 clearly shows that Jesus did go into

the borders of Tyre and Sidon during this retirement. Another thing that A. T.

Robertson observes on page 95, as well as other places, is that Jesus carefully kept

away from the territory ruled by Herod Antipas (Harmony 94, 95).

2. (See page 262.) Concerning another overall teaching of Mark chapter 7, it could be

said that it brings out the truth that the apostle Paul teaches in Ephesians 2:11-14. In

Ephesians 2:13-14 Paul declares, "But now in Christ Jesus ye who sometimes were

far off (Gentiles) are made nigh by the blood of Christ. 14 For he is our peace, who

hath made both one, and hath broken down the middle wall of partition between us."

Salvation (and the grace and mercy of God) is for both Jews and Gentiles. Arno C.



270

Gaebelein in commenting on Matthew chapter 15 (the parallel to Mark chapter 7)

writes, "The first part of this chapter reveals the desperate condition of Israel. The

second part, the healing of the daughter of the Canaanitish woman, shows typically

the call of the Gentiles and the salvation in store for them, if they believe" (779).

3. (See page 262.) Some call this a separate withdrawal from that noted with the

beginning of Mark 7:24; others consider it the same (Robertson, Harmony 95; Carter,

161,162; Hiebert 106).

4. (See page 262.) In reference to Decapolis please refer to dissertation Division 3 --

Chapter 8 for Mark Chapters 4:1-41; 5:1-43; page 178 comments on Mark 5:20.

5. (See page 263; Mark 7:32.) The noun form of the verb RCTCMCNG�Y�(parakaleo)

(translated "beseech" in Mark 7:32) is RCTC�MNJVQL (parakletos) and is translated

four times as "Comforter" in John chapters 14; 15; 16; Jesus is speaking of the Holy

Spirit. This noun is also translated "advocate" once in 1 John 2:1. John is speaking of

Jesus Christ.

6. (See page 266.) Some commentors believe that this does not mean that they had no

food for all of the three days, but that now on the third day the supply is very low or

completely depleted (Barnes 165, 358; Clarke 110). Certainly, the wording seems to

mean that "now, this being the third day they have nothing more to eat."



271


---DIVISION SIX---

THE SERVANT: JESUS THE CHRIST(Mark 8:10-38; 9:1-50)

---CHAPTER 13---

Proved by Testimony(Mark Chapter 8:10–9:1)

---CHAPTER 14---

Proved by Transfiguration(Mark Chapter 9:2-29)

---CHAPTER 15---

Proved by Teaching(Mark Chapter 9:30-50)

272


---DIVISION SIX---

THE SERVANT: JESUS THE CHRIST(Mark Chapters 8:10-38; 9:1-50)

---CHAPTER 13---

Proved by Testimony(Mark Chapters 8:10-38; 9:1)

OUTLINE

XIII. Proved by Testimony 8:10—9:1

{Discipleship Characteristics Revealed - must believe, beware of leaven, learn in

stages, know who Jesus really is, must die to self and the world.}


(Matthew 16:1-4)

1. Traveling into parts of Dalmanutha 8:10

2. The Pharisees asking for a sign from heaven 8:11

3. Jesus sighing deeply, showing love yet disgust 8:12

4. Leaving the insincere Pharisees 8:13


(Matthew 16:5-12)

1. The disciples forgetting bread 8:14; Matthew 16:5

2. Jesus warning against leaven 8:15; Matthew 16:6

3. Misunderstanding the warning and being corrected 8:16-2; Matthew 16:7-12


1. Beseeching Jesus to touch a blind man 8:22

2. A gradual method of restoring sight 8:23-24

3. Complete restoration of sight and the charge 8:25,26


(Matthew 16:13-20; Luke 9:18-21)

1. Traveling to Caesarea Philippi 8:27; Matthew 16:13

2. Asking a crucial question 8:27; Matthew 16:13

3. Answering the question 8:28; Matthew 16:14

4. Making the question personal 8:29a; Matthew 16:15

5. The answer of Peter 8:29b; Matthew 16:16

6. The response of Jesus Matthew 16:17-19

7. Warning them not to tell 8:30, Matthew 16:20

273


---DIVISION SIX---


---CHAPTER 13---

Proved by Testimony(Mark Chapters 8:10-38; 9:1)

OUTLINE (Continued)


(Matthew 16:21-23; Luke 9:22)

1. The first prediction about His cross 8:31,32a

2. The rebuke of Peter and Jesus rebuking Peter 8:32b,33

F. The Requirements of Discipleship and Cross-bearing 8:34-37

(Matthew 16:24-27; Luke 9:23-25)

1. Teaching people the prerequisites for following Jesus 8:34

2. The believer saving or losing his life and/or soul 8:35

3. The incomparable value of the soul 8:36,37


(Matthew 16:27,28; Luke 9:26,27)

274


---DIVISION SIX---


---CHAPTER 13---Proved by Testimony

(Mark Chapters 8:10-38; 9:1)

After the feeding of the four thousand and the other miracles performed by

Jesus, the people around Him should have realized that Jesus is God and the Christ. In

chapters 8 and 9 it is proved specifically that "The Servant (is) Jesus the Christ"

meaning the Servant is the Messiah, the Son of God, the One sent from God to be the

Redeemer and Savior. This is the subject of Division Six of this dissertation which

includes Mark chapters 8:10-38; 9:1-50. In Mark chapter 8 verses 10 through Mark

chapter 9 verse 1 this is "Proved by Testimony." This will be the subject of this

dissertation chapter, chapter 13. In Mark chapter 9 verses 2-29 that "The Servant (is)

Jesus the Christ" is "Proved by Transfiguration." This will be the subject of

dissertation chapter 14. In Mark chapter 9 verses 30-50 that "The Servant (is) Jesus

the Christ" is "Proved by Teaching." This will be the subject of dissertation chapter

15. Of course, to some extent there is some overlapping of these subjects in all of

these dissertation chapters.

275

The scripture passage of Division Six (Mark chapters 8:10—9:50) is the fourth

and final withdrawal before Jesus takes His journey to Jerusalem as recorded in Mark

chapter 10:1-52. This retirement lasts for about six months (Robertson, Harmony

98-110; Carter 165-179). {Note: Robertson and Carter seem to end this retirement at

the end of Mark 9:32.}

In Mark chapter 8:10—9:1 Jesus reveals true discipleship characteristics which

are: one, to be a disciple of Jesus one must first be saved by repenting of his or her

sins and believing that Jesus is the Son of God and the Savior; two, disciples must

learn to beware of leaven; three, they must understand that they will learn in stages;

four, disciples must know who Jesus really is; and five, they also must die to self and

the world and live for and unto Jesus (Galatians 2:20). These characteristics are

taught as the main subject of the passage is developed. They go right along with the

main subject since the living testimony of each true disciples verifies to the world that

the Servant (is) Jesus the Christ. The subject "Proved by Testimony" means that this

passage proves that the Servant is Jesus the Christ. The testimony provided in this

chapter shows that Jesus is the Messiah, the One sent from God to be the Redeemer

and Savior. This passage may be divided as follows: one, the Pharisees demanding a

sign from heaven, 8:10-13; Matthew 16:1-4; two, forewarning His disciples

concerning leaven, 8:14-21; Matthew 16:5-12; three, healing a blind man in stages,

8:22-26; four, Jesus asking, "Whom do men say that I am?" 8:27-30; Matthew

16:13-20; Luke 9:18-21; five, the announcement concerning His cross and rebuke of

Peter, 8:31-33; Matthew 16:21-23; Luke 9:22; six, the requirements of discipleship

and cross-bearing, 8:34-37; Matthew 16:24-27; Luke 9:23-25; and seven, be not

ashamed of Jesus; a coming taste of glory, 8:38—9:1; Matthew 16:27,28; Luke

9:26,27.


Proved by Testimony -- (Mark 8:10-38; 9:1) 276

276


(Matthew 16:1-4)

As previously noted, the Pharisees and others with them (sometimes it was the

scribes and other times it was the Sadducees or the Herodians) continually entered

into disputes with Jesus. Their purpose was so they could bring charges against Him

and make Him to be thought of as a false prophet in the eyes of the general population

and when possible, destroy Him (8:11; 3:6). This incident of Mark 8:10-13 seemingly

took place after Jesus traveled back into Jewish territory. This sub-division may be

divided into four parts: one, traveling into parts of Dalmanutha, 8:10; two; the

Pharisees asking for a sign from heaven, 8:11; three, Jesus sighing deeply, showing

love yet disgust, 8:12; and four, leaving the insincere Pharisees, 8:13.

Traveling into parts of Dalmanutha (8:10) After sending the four thousand

away, Matthew 15:39 records that Jesus, "took ship, and came into the coasts of

Magdala." Mark 8:10 records that "straightway he entered into a ship with his

disciples, and came into the parts of Dalmanutha." Notice the word "coasts" and

"parts." Magdala was "a small town on the West shore of the Sea of Galilee, between

Tiberias and Capernaum." Most likely this was the "home of Mary Magdalene"

(Rairdin, PC Bible Atlas for Windows, Ver. 1.0j). Dalmanutha was the same village

or one very near to Magdala. These villages were "about three miles north of

Tiberias" (Pfeiffer 308). Clarke writes, "The name Magdala is the same as 'Migdol,' a

tower." (112). Clarke declares that, "The use of the two names affords an excellent

illustration of the independence of the two narratives" (112). Robertson states that

"Mark here uses 'parts' (mere) in the same sense as 'borders' (koria) in 7:24 just as

Matthew reverses it with 'parts' in 15:21 and 'borders' here in 15:39" (Word Pictures

330). The significance of the geography is that, as mentioned previously, this would

be Jewish territory and thus the Pharisees came to tempt Jesus.



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The Pharisees asking for a sign from heaven (8:11) The scribes with the

Pharisees had previously requested that Jesus give them "a sign from thee" in

Matthew 12:38-40. Now the unlikely grouping of the Pharisees with the Sadducees

came together seeking "a sign from heaven." Verses 11 states "the Pharisees came

forth, and began to question with him, seeking of him a sign from heaven, tempting

him." Matthew 16:1 includes the Sadducees with the Pharisees. This was an unlikely

grouping since they did not usually get along; but now they have a common cause

which is to tempt Jesus. That this request by the Pharisees was not sincere is

evidenced by the fact that their purpose was to tempt Jesus. The word "tempting" is

from the Greek present active participle form of RGKTC�\Y (peirazo) and is the same

word as used in 1:13 of the temptation of Jesus by the Devil. Being the present active

participle gives the idea that they kept on doing this. The temptation of Jesus "in the

wilderness was not a once-for-all experience" (Wessel 688). Satan came back time

and time again to tempt Him (Wessel 688). One would think that the mighty works

that Jesus had already been doing would have been enough for any one to perceive

and understand that Jesus was the Christ, the True Messiah. These Pharisees and the

people had already seen many signs and one more would not make any difference. If

the miracles that Jesus had already performed did not convince them that He was the

Messiah, nothing would. When people will not believe the truth, nothing will

convince them otherwise. They wanted a sign from a higher level, one direct from

heaven (at least, that is what they said). They sought this sign "tempting him." They

once again were trying to entrap Him. They were doing their best to find an occasion

to have Jesus arrested and to charge Him with teaching false doctrine and of

blaspheming Jehovah-God — anything to get Him out of the way.



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Jesus sighing deeply, showing love yet disgust (8:12) The first part of verse

12 states that Jesus, "sighed deeply in his spirit. . . ." The verb "sighed deeply" is from

a Greek aorist active participle that is only used here in the New Testament. The word

is CXPCUVGPC�\Y (anastenazo) which means "to draw up deep sighs from the bottom of

the breast, to sigh deeply" (Thayer 42). This means He sighed or groaned deeply

within His spirit. The word "spirit" in this context has the idea of "the seat of the

emotions, passions, and affections" (Barnes 359). This deep sigh was a show of His

exasperation with the Pharisees. Yet it showed His love for His enemies. "His heart

was deeply affected at their wickedness and hypocrisy" (Barnes 359). This groaning

from deep within Him depicted the "grief and disappointment" in His heart because of

the unbelief of these, of all people, who should have believed (Wessel 688).

In Matthew 16:3,4 Jesus called them hypocrites and said, "ye can discern the

face of the sky; but can ye not discern the signs of the times? A wicked and

adulterous generation seeketh after a sign; and there shall no sign be given unto it, but

the sign of the prophet Jonas. . . ." Jesus says to them Mark 8:12, "Why doth this

generation seek after a sign?" Then He said truly, "There shall no sign be given unto

this generation." (That is, one like they sought would not be given.) The parallel in

Matthew 16:4 explains that the only sign would be that of Jonas (or Jonah) of which

He had spoken of already. According to Matthew 12:38-39 when "certain of the

scribes and of the Pharisees" said to Jesus "Master, we would see a sign from thee."

Jesus replied unto them, "An evil and adulterous generation seeketh after a sign; and

there shall no sign be given to it, but the sign of the prophet Jonas." What is the sign

of Jonah? What does it mean? The answer is found in Matthew 12:40 where Jesus

states, "For as Jonas was three days and three nights in the whale's belly; so shall the

Son of man be three days and three nights in the heart of the earth." Jesus was



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referring to the fact that after cruel suffering and death; He would be raised from the

grave and this is all the sign that anyone would need. His resurrection is the ultimate

proof that He is the Son of God, the one and only Savior (Acts 2:24; Romans 1:1-4).

This testimony proves that "The Servant (is) Jesus the Christ."

Leaving the insincere Pharisees (8:13) In verse 13 after making such a

forceful and powerful point as is stated in the last part of verse 12 and Matthew

16:3,4, Jesus entered a ship once again, departing "to the other side." He left the

Pharisees because they were not sincerely seeking the truth. Jesus makes the point in

Matthew 12:41 that the men of Ninevah would "rise in judgment with this generation,

and shall condemn it: because they repented at the preaching of Jonas; and, behold, a

greater than Jonas is here." In Matthew 12:42 Jesus makes another point that "The

queen of the south (or of Sheba) shall rise up in the judgment with this generation,

and shall condemn it: for she came from the uttermost parts of the earth to hear the

wisdom of Solomon; and, behold, a greater than Solomon is here." The One greater

then Jonas or Solomon is Jesus. The conclusion of this is: if people will not repent

when the truth is preached and will not listen to the wisdom of the Word of God then

there is nothing else that can be done for them (Luke 16:27-31). Jesus left the

Pharisees and departed because they were not sincerely seeking the truth. If people do

not want the truth, then, they reject it against themselves to their condemnation (Luke

7:30; Philippians 1:28; 1 Thessalonians 2:13-16; John 3:36; Acts 17:30). This Servant

of the most high God is Jesus the Christ — the One they had been expecting to come

for centuries even from the time of Adam. From this is learned that to be a disciple of

Jesus one must first be saved by repenting of his or her sins and believing that Jesus is

the Son of God, and the One and only Savior. This is the first characteristic of

discipleship. The Bible says in Hebrews 11:6 "But without faith it is impossible to



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please him: for he that cometh to God must believe that he is, and that he is a

rewarder of them that diligently seek him."


(Matthew 16:5-12)

Because the disciples had forgotten to take bread, Jesus used this occasion to

forewarn them concerning the leaven of false doctrines and unfounded traditions. He

is telling them not to make the same mistakes that the Pharisees, the Sadducees, and

Herod1 were making. The leaven of the Pharisees and the Sadducees has a religious

connection while that of Herod has a political, worldly connection. Although not

mentioned in Mark as they are in the parallel passage in Matthew 16:6-12, they were

also to beware of the leaven of the Sadducees. The leaven of the Sadducees was

skepticism of spiritual things and besides they had a know-it-all attitude. Jesus wants

His disciples to beware of religious errors, worldliness, and entrapment in things

political. The people of God should be careful not to go to the world for answers

which can be found in the Word of God and through praying. This set of verses may

be divided as follows: one, the disciples forgetting bread, 8:14; Matthew 16:5; two,

Jesus warning against leaven, 8:15; Matthew 16:6; and three, misunderstanding the

warning and being corrected, 8:16-2; Matthew 16:7-12.

The disciples forgetting bread (8:14; Matthew 16:5) Verse 14 declares,

"Now the disciples had forgotten to take bread, neither had they in the ship with them

more than one loaf." This verse sets the stage for the passage by saying that the

disciples had forgotten (for some unmentioned reason) to take bread with them on the

ship except for one loaf. Why? It could have been because of "their quick departure

from the Pharisees" (Wessel 689). In any case, they only had about one loaf (and it

would have been a small loaf) with them to share with 13 men.



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Jesus warning against leaven (8:15; Matthew 16:6,11,12) According to

verse 15 Jesus used this opportunity to warn His disciples about the dangers of the

leaven of the Pharisees and the leaven of Herod. Verse 15 says Jesus "charged them .

. . ." The word "charged" is from the Greek verb of�FKCUVG�NNQOCK (diastellomai).

This verb also has the idea to "to admonish, order. . ." (Thayer 142 ) or "command"

(Rienecker 110). Jesus used the imperfect tense [FKGUVG�NNGVQ (diastelleto)] which

means He repeatedly charged or admonished them. He was saying, "Take heed,

beware of the leaven of the Pharisees, and of the leaven of Herod." The two Greek

verbs Jesus used here are from the present active imperative forms of QBTC�Y (horao),

"take heed," and DNG�RY�(blepo), "beware," respectively. Using the present imperative

and both verbs together, Jesus is giving a double warning of which He meant as a

continual charge and warning. Jesus was saying to them, beware and keep on being

beware of this leaven and take heed and keep on taking heed. Believers of every

generation would do well to understand that this applies to them also.

Leaven normally involves the principle of fermentation. It is usually a symbol

of evil with corruption and evil will spread just as a small amount of yeast in bread

dough will spread throughout the lump. The word "leaven" is from the Greek noun

\W�OJ (zume). Thayer says it means:

leaven, metaph(orically) of inveterate mental and moral corruption, viewed in

its tendency to infect others." He comments to say, "It is applied to that which,

though small in quantity, yet by its influence thoroughly pervades a thing;

either in a good sense as in the parable Mat. 13:33; or in a bad sense (1

Corinthians 5:6-8), of a pernicious influence, . . . "a little leaven leaveneth the

whole lump. . . (273).

Being in unbelief the Pharisees desired a sign. Herod desired to see a miracle as

according to Luke 23:8 where the Bible relates, "And when Herod saw Jesus. . . he

hoped to have seen some miracle done by him." Jesus is telling His disciples not to



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make the same mistakes as the Pharisees, the Sadducees, and Herod (or Herodians)

were making. Barnes explains it like this:

It is not improbable that he cautioned them against them all. The Pharisees

sought his life, and were exceedingly corrupt in their doctrines and practice;

the Sadducees denied some of the essential doctrines of religion, and the

Herodians probably were distinguished for irreligion, sensuality, and corrupt

living. They were united, therefore, with the Pharisees and Sadducees in

opposing the claims of Jesus (359).

To this Carter weighs in and writes:

The leaven of the Pharisees is named in Luke 12:1 as hypocrisy. (Consider

also Matthew 23.) The leaven of the Sadducees might well be named as

rationalism or skepticism in religion and willingness to compromise one's

scruples to obtain political or economic favors. The leaven of Herod must

have been a cunning and utter disregard for the principles of right and wrong

in order to advance one's personal ends (165).

To sum it up Jesus is forewarning them to beware of the leaven or corruption of all of

these groups, whether it involves things religious, things worldly, or things political.

Misunderstanding the warning and being corrected (8:16-21; Matthew

16:7-12) Verse 16 relates, "And they reasoned among themselves, saying, It is

because we have no bread." This indicates that the disciples did not understand the

spiritual implication of what Jesus said and thought He was rebuking them for not

having brought more real bread. Verses 17-21 demonstrates that this was not the case,

but that Jesus was disappointed that they did not understand the spiritual truths

involved. In verse 17 Jesus says "unto them, Why reason ye, because ye have no

bread? perceive ye not yet, neither understand? have ye your heart yet hardened?" In

verse 18 He asked them three questions (paraphrased): one, "Do you not have eyes so

that you can see?" two, "Do you not have ears so that you can hear?" and three, "And

do you not remember the recent events that took place?"

Then in verses 19, 20 He reminds them of the feeding of the five thousand, the

four thousand, and the many baskets of food left-over. He was saying, this being the



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case, surely you do not think I was speaking of literal bread but rather the spiritual.

The idea is that Jesus wanted them to understand He was speaking of the false

doctrines of the Pharisees and of Herod. In verse 21 Jesus asks them, "How is it that

ye do not understand?" Before believers of this day condemn the disciples, each one

needs to make sure that he or she understands the basics of the Bible. In this present

day true believers must beware of the many movements and "ism" outside as well as

among the true New Testament churches. True churches must be careful that they do

not let the world get into the church2

nor allow corruption and false doctrines to

pervade the work of the Lord.

The account in Matthew helps one to understand that they were to beware of

false doctrine. Matthew 16:11-12 states, "How is it that ye do not understand that I

spake it not to you concerning bread, that ye should beware of the leaven of the

Pharisees and of the Sadducees? Then understood they how that he bade them not

beware of the leaven of bread, but of the doctrine of the Pharisees and of the

Sadducees." One false doctrine of the Pharisee was that they believed in salvation by

works while the Sadducees did not believe in the resurrection. Disciples of Jesus

must learn to beware of the leaven of false teachers and their false doctrine, as well

as, beware of worldly practices. This is the second characteristic of discipleship. In

Isaiah 8:20 the prophet proclaims, "To the law and to the testimony: if they speak not

according to this word, it is because there is no light in them."


Verse 22 states "And he cometh to Bethsaida; and they bring a blind man unto

him, and besought him to touch him." The name Bethsaida [from DJSUCK"FC ] means

"house of fishing" (Thayer 101). It was probably the Bethsaida located3 "in lower



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Gaulanitis on the eastern shore of Lake Gennesaret, not far from where the Jordan

empties into it" (Thayer 101). [This seems logical since they traveled from this

Bethsaida to "the towns of Caesarea Philippi" according to verse 27.] The

circumstances of restoring the sight to this blind man are similar to that of the healing

of the deaf and dumb man as recorded in Mark 7:31-38. This event of the miracle

healing of the blind man may be divided as follows: one, beseeching Jesus to touch a

blind man, 8:22; two, a gradual method of restoring sight, 8:23-24; and three,

complete restoration of sight and the charge, 8:25,26.

Beseeching Jesus to touch a blind man (8:22) Upon arriving in Bethsaida

some of the people brought a blind man to Jesus for healing. The healing of this blind

man in stages is only recorded by Mark. They "besought him to touch him." The verb

"besought" is from the same Greek word as the used in Mark 7:32 rendered

"beseech." They were begging and entreating Jesus to restore sight to this blind man.

These that brought the blind man expressed great faith "for they believed" that Jesus

could, by only a touch, heal the man (Barnes 359). But Jesus did not work it that way

in this particular event. Jesus had a lesson to teach the disciples.

A gradual method of restoring sight (8:23, 24) These verses reveal that Jesus

used a gradual method to perform this healing — the only one done this way by our

Sovereign Lord. Could Jesus have done this to teach that spiritual things are revealed

here a little and there a little because His disciples learn spiritual things in stages

(Isaiah 28:10-13, Hebrews 5:11-14, 2 Timothy 2:15)?

According to the first part of verse 23 Jesus first led the man outside the town.

Why did He do this? Mark does not say. Most of the miracles of Jesus Christ were

done in public except for this one and the ones recorded in 5:35-43 and 7:31-37 (the

raising of the daughter of Jarius from the dead and the healing of the deaf and dumb



285

man in Decapolis). According to last half of verse 23 Jesus did three things in the first

part of this healing. One, He spit on his eyes. Why? Robertson suggests this was to

encourage his faith (Robertson, Word Pictures 333). Next, Jesus put His hands on

him. Last, Jesus "asked him if he saw ought" or "asked him, whether he could see

anything" (Vaughan, 26 Translations 165). The man gave his answer in verse 24.

After looking up he said, "I see men as trees, walking." He saw, but not clearly. The

man's answer reveals at least two things as noted by Wessel: "(1) the man had

probably not been born blind or else he would not have been able to identify trees as

trees and (2) the return of his sight was gradual" (691). Why gradual healing? The

inspired writer does not reveal it. However, it could be that Jesus wanted to illustrate

that disciples learn in stages, step by step as they walk with the Lord Jesus, pray, and

meditate and study His blessed Word (this is suggested in a round about way by

Barnes 360 and Wessel 691, 692). In any case, this is taught in 2 Peter 1:3-9.

Complete restoration of sight and the charge (8:25,26) Verse 25 relates,

"After that he (Jesus) put his hands again upon his eyes, and made him look up: and

he was restored, and saw every man clearly." Thus, Jesus again laid his hands on the

man and made him look up and the man was completely cured. Why did Jesus effect

the cure in this way? Part of the answer may be found in what the apostle Paul wrote

in Romans 11:33 "O the depth of the riches both of the wisdom and knowledge of

God! how unsearchable are his judgments, and his ways past finding out!" Jesus is

the Sovereign God. Wessel declares, "One thing is certain. The early church did not

make up this story!" (691). This is yet another proof of inspiration. In verse 26 Jesus

sent the man to his house and gave him specific instructions, a specific charge, not to

go into the town nor tell it there. This charge was like He had given in other similar

cases. Why? Jesus did not want a sensation created before He moved on to Caesarea



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Philippi. Why? He had much to tell and teach His disciples and did not want to be

thronged by the crowds. Barnes suggest that it was, "Lest it excite the jealousy of the

Pharisees, and produce commotion and danger" (360, 361). This charge or command

gives testimony and proves that "The Servant (is) Jesus the Christ." Also from this

passages it is demonstrated that disciples must understand that they will learn in

stages, which is the third characteristic of discipleship.


(Matthew 16:13-20; Luke 9:18-21)

This passage concerns the question of Jesus to His disciples about His true and

divine identity as "the Son of the living God." It includes the confession of Peter that

Jesus is the Messiah or the Christ. [Please take note this is not the first time that Jesus

is identified as the Messiah sent from God (Robertson Harmony 99)] These comments

shall include some of the parallel passages in Matthew 16:13-20; Luke 9:18-21. Many

commentators take this event to be the beginning of the second half of the Gospel of

Mark (Wessel 692). They had come "into the towns of Caesarea Philippi." This

section of Scripture shall be divided as follows: one, traveling to Caesarea Philippi,

8:27; Matthew 16:13; two, asking a crucial question, 8:27; Matthew 16:13; three,

answering the question, 8:28; Matthew 16:14; four, making the question personal,

8:29a; Matthew 16:15; five, the answer of Peter, 8:29b; Matthew 16:16; six, the

response of Jesus, Matthew 16:17-19; and seven, warning them not to tell, 8:30,

Matthew 16:20.

Traveling to Caesarea Philippi (8:27; Matthew 16:13) Verse 27 relates "And

Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way

he asked his disciples, saying unto them, Whom do men say that I am?" This verse

along with Matthew 16:13 records they went into the towns or coasts of Caesarea



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Philippi (formerly called Paneas and the modern name is Banias). Caesarea Philippi

was near the Sea of Galilee and at the foot of Mount Hermon, about 1,150 feet above

sea level (Wessel 692). Herod Philip had rebuilt the city of Paneas and renamed it in

honor of Tiberias Caesar and himself (Pfeiffer 205). This name distinguishes it from

another city by the name of Caesarea near the Mediterranean Sea.

Asking a crucial question 8:27; Matthew 16:13) It was near Caesarea Philippi

that Jesus asked the crucial question, "Whom do men say that I am?" Matthew 16:13

records the same question with more detail where it says Jesus asked "Whom do men

say that I the Son of man am?" By so doing Jesus identifies Himself as "the Son of

man." This title shows Jesus as the representative of man (of every person). It

pertains to His mission as the Anointed One of God to suffer, to die, to be buried, and

to rise again for all of mankind. Isaiah is very plain about this aspect of the mission of

the Messiah in Isaiah 53. Jesus used this question "as a preliminary to His second

question" of verse 29 of Mark 8 (Wessel 693).

Answering the question (8:28; Matthew 16:14) In verse 28 along with

Matthew 16:14 and Luke 9:19 the disciples answer that various people give different

answers. First they said that some say that thou art "John the Baptist" which is quite

logical in some respects since Jesus and John taught the same things. Next, they said

that some say "Elias," known as Elijah in the Old Testament. Matthew adds that some

say Jesus was Jeremias or Jeremiah. In all three accounts the disciples add that others

say that Jesus was "one of the prophets." Luke records that others said that Jesus was

"one of the old prophets . . . risen again." By these answers some of the people may

have had Deuteronomy 18:15-18 in mind.

Making the question personal (8:29a; Matthew 16:15) In first part of verse

29 Jesus gets down to brass tacks. He asked His disciples directly, "But whom say ye



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that I am?" [Each person, who has ever lived or who shall ever live on the earth must

answer this question of Jesus, whether he is right or wrong.] When Jesus addressed

the disciples with the pronoun "ye" He uses the emphatic Greek irregular pronoun

WBOGK�L (humeis) from�UW� (su) to make the message clear (Dana and Mantey 123;

Thayer 591). Wuest states that this pronoun is "the personal pronoun used for

contrast" (166). He writes that Jesus was saying, "As for you, in contradistinction to

others, who are you saying that I am?" (Wuest 166). Wessel puts it this way, "Who do

you, yourselves, my most intimate and trusted friends — in contrast to other people

who neither know nor understand me — think I am?" (693). Jesus wanted them to

answer the question for themselves. Each reader needs to consider, "What is my

answer? If a person has it right he or she has a personal relationship with Jesus, and if

so, that one has been born again."

The answer of Peter (8:29b; Matthew 16:16) True to his character Peter gives

the ready answer as the spokesman for the group by saying as recorded in the last part

of Mark 8:29, "Thou art the Christ." Luke 9:20 records the answer of Peter, "The

Christ of God." Matthew 16:16 records the full answer of Peter, "Thou art the Christ,

the Son of the living God." [But the question for every person is "Do you know Him

as the Christ, the Son of the living God?"]

The Greek word for "Christ" is &TKUVQ�L (Christos) which translates the

Hebrew [�\YLP (mashiyach) or "Messiah" (Strong's H4899). It means the "Anointed

One" of God (Strong's G5447). Jesus Christ is the Son of the living God. This is the

word used in the Old Testament to designate that King whom God would provide

Israel, who will occupy the throne of David forever (Daniel 9:25-26). Peter gave the

correct answer. This testimony proves that "The Servant (is) Jesus the Christ."



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The response and charge of Jesus (8:30; Matthew 16:17-20) While Mark

does not record this response, Matthew 16:17 records that Jesus replied to Peter "and

said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed

it unto thee, but my Father which is in heaven." What is important is that each person

consider who has revealed the answer of this question to them. This being revealed to

a person by just "flesh and blood" is not enough. To be real and true each one must

have been convicted by the Father in heaven through the work of the Holy Spirit that

Jesus is the Christ, the Son of the living God. But at that time, the concept of Peter of

the Messiah was not of one who would suffer, be rejected, and die as Jesus revealed

in Mark 8:32-33. Peter and the others had much to learn.

Because the disciples and others had much to learn, Jesus charged them in verse

30 to tell no man of His Messiahship as of yet. Verse 30 relates "And he charged

them that they should tell no man of him." The word "charged" in Mark 8:30 is from

GXRKVKOC�Y (epitimao) meaning "to rebuke, to warn" (Rienecker 110). This idea behind

GXRKVKOC�Y (epitimao) is that it is a strong admonishment and a sharp warning (Thayer

245) not to reveal at that time that Jesus is "the Christ" (Matthew 16:20). They needed

further instructions of which He was about to give in the next few verses and next two

chapters of Mark.

One thing they needed to learn (as well as all other believers need to learn) is

recorded in Matthew 16:18 where Jesus states emphatically and forcefully, "And I say

also unto thee, That thou art Peter, and upon this rock I will build my church; and the

gates of hell shall not prevail against it." Jesus was at that very time building His

church. He built it on Himself (He is the rock). It would not go out of existence since

He states "and the gates of hell shall not prevail against it." (Refer to the comments on

pages 65, 66).



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(Matthew 16:21-23; Luke 9:22)

A word of explanation is needed at this juncture about Mark 8:31—9:1. These

verses consist of three main parts. The first main part is Jesus giving His first

prediction about His cross and also His rebuke of Peter in Mark 8:31-33. The second

main part of Mark 8:31—9:1 is Jesus beginning to teach His disciples concerning the

requirements of discipleship and cross-bearing in Mark 8:34-37. (He gives more

instruction concerning discipleship in 9:35; 10:29-30; 10:38-39.) The third main part

is the believer should not be ashamed of Jesus for He is coming in His glory in Mark

8:38—9:1.

This first sub-section which is the announcement concerning His cross, 8:31-33,

may be divided as follows: one, the first prediction about His cross, 8:31,32a; and

two, the rebuke of Peter and Jesus rebuking Peter, 8:32b,33. Other predictions of His

cross are given in 9:31 and 10:33-34. The teaching about His cross was previously

veiled but now stated openly. These all stress the suffering of Christ. Why? Because

Jesus was to suffer and die for the sins of humanity, not His own for He had no sin (1

John 2:1,2; 2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5).

First prediction about His cross (8:31-32a; Matthew 16:21) In verse 31

Jesus begins to teach His disciples "that the Son of man must suffer many things, and

be rejected of the elders, and of the chief priests, and scribes, and be killed, and after

three days rise again." He was teaching them the real meaning of His Messiahship. By

using the title "Son of man," Jesus is identified as the Messiah and the incarnate Son

of God manifested in human flesh (Isaiah 7:14; 9:6,7; Matthew 2:21-25; John

1:1,2,14). (Refer to page 115 of this dissertation.) He is calling the Messiah the Son

of Man, which is Himself. This title is used over eighty times in the four Gospel

records. It has its roots in the Old Testament in Psalms 8:4; 80:17; Isaiah 56:1,2;



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Daniel 7:13-14; and in Ezekiel over ninety times. Jesus continued by saying that the

Son of Man must suffer many things, be rejected, be killed and rise again. This was

necessary because of the sin and sins of mankind and because it was the plan of God

in order to redeem men from their sin. His rejection would be led by three groups: the

elders, the chief priests, and the scribes, and yea, sadly, by the general public. "These

three groups made up the Sanhedrin, the Jewish high court" (Wessel 695). The leaders

of the Jews put Jesus to the test and He did not meet their test of Messiah so they

rejected Him. They wanted someone like David to lead them out from under the rule

of Rome and any other world power. They did not understand that first the Messiah

must die for the sins of the whole world just as the prophet Isaiah said He would in

Isaiah chapter 53. In the last part of verse 31 Jesus speaks of the sure hope of His

victory over death for He states emphatically that He would "after three days rise

again." Death and the grave could not keep Him for He was not a sinner (Acts

2:22-24; Romans 1:3,4). This gives the believer the sure hope of the resurrection (2

Corinthians 4:14-18).

The first part of verse 32 says that Jesus "spake that saying openly." In other

words, He spoke of His suffering openly or plainly. The verb "spake" is from the

imperfect Greek tense GXNC�NGK (elalei) from the root NCNG�Y (laleo). The imperfect

tense means that Jesus began to speak and continued to speak this thing.

The rebuke of Peter and Jesus rebuking Peter (8:32b,33; Matthew

16:22-23) Peter did not like what Jesus was saying. So Peter "took him (aside), and

began to rebuke him (8:32b)" [The word "rebuke" [from GXRKVKOC�Y (epitimao)] is the

same word that was translated "charged" in verse 30. In this context it has the idea "to

chide . . . reprove, censure severely . . . to admonish . . ." (Thayer 245). This is also

the same word used by Jesus to "rebuke" the raging, storming wind in 4:39.] To Peter



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a suffering Messiah was unimaginable. The Messiah was to be strong like David and

lead the nation to greatness. However, this was also the position of the Hebrew

religious leaders. Messiah will do this in His second coming.

Verse 33 records that Jesus rebuked (same word as used in verse 32) Peter

sternly in no uncertain terms. Verses 33 relates, "But when he had turned about and

looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou

savourest not the things that be of God, but the things that be of men." Jesus spoke

this rebuke intentionally in the presence of all the disciples so that they would get the

message also. Sometimes this is needed today. The apostle Paul instructs pastors to do

this when needed in 2 Timothy 3:16-17. The words of this rebuke show that Peter was

on the side of Satan in his rebuke of Jesus. Jesus told Peter, "Get thee behind me,

Satan." This is like the rebuke Jesus gave to Satan himself in Matthew 4:8-10; Luke

4:8. Satan through Peter was still tempting Christ to take a shortcut. But Jesus knew

that this shortcut was evil, wicked, and against God in every way and against man

also. The reason for this rebuke was that Peter was looking at things from the negative

and human viewpoint as well as the satanic viewpoint. The word "savourest"

is from the Greek verb HTQPG�Y (phroneo) and means "to have understanding, be

wise. . . to be of the same mind i.e. agreed together, cherish the same views. . ."

(Thayer 658). The idea is to promote a certain way of thinking. In this case, Peter was

not thinking of the plan and purpose of God, but was thinking and pursuing "those

things which gratify the flesh" (Thayer 658). On the other hand, Paul wrote in

Philippians 2:5, "Let this mind be in you, which was also in Christ Jesus." Peter was

opposing the divine will of God in wanting a popular political messiah. "This was the

way the world thought" (Wessel 696) and it was totally wrong.



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F. The requirements of discipleship and cross-bearing 8:34-37

(Matthew 16:24-27; Luke 9:23-25)

The Gospel of Mark was primarily written to the saints in Rome. Nevertheless,

it is for all people everywhere which is emphasized in the first part of Mark 8:34,

"And when he had called the people unto him with his disciples also, he said unto

them. . . ." He was reminding them, the original, primary, and immediate recipients,

as well as all born-again, blood-bought believers that to follow Jesus is to follow the

path of suffering and even death. When Jesus spoke these words, "It was as if he were

already carrying his cross to Golgotha; he had accepted it, and, spiritually, it was

already upon him" (Clarke 123). Jesus was following this path and it would lead Him

to victory over death, hell, Satan, and the grave. This would particularly be a source of

encouragement and strength to these saints "faced with persecution and trials"

(Wessel 697). "Mark is saying . . . such experiences are normal in the life of the

discipleship" (Wessel 697). Jesus suffered; His disciples shall suffer (Matthew 10:24;

John 15:15-21).

So far in this chapter, four characteristics of discipleship have been presented.

In Mark 8:34-37 the fifth characteristic is taught. Disciples of Jesus must learn to die

to self and the world and live for and unto Jesus (Galatians 2:20). Sometimes this is

referred as cross-bearing. When His disciples show forth these five characteristics,

this gives testimony that "The Servant: (is) Jesus the Christ." This passage, 8:34-37,

may be divided as follows: one, teaching people the prerequisites for following Jesus,

8:34; two, the believer saving or losing his life, 8:35; and three, the incomparable

value of the soul, 8:36,37. These verses are very much like Matthew 10:38-39.

Teaching the requirements for following Jesus (8:34) The last part of verse

34 states, Jesus "said unto them, Whosoever will come after me, let him deny

himself, and take up his cross, and follow me." From the Greek text the words



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"Whosoever will come after me" literally may be rendered "Whosoever desires after

me to come" (Berry 115). In other words, Jesus is saying, if you want to (or desire

to) be My disciple, here is what you must do. Hence, Jesus calls the people unto

Him according to verse 34 to teach not only the Twelve but everyone else the

requirements of discipleship and cross-bearing. He gives three conditions which are:

one, denying one's self; two, taking up one's cross; and three, following Jesus. [He

gives more instruction concerning discipleship in 9:35; 10:29-30; 10:38-39 John

13:34,35; 14:15.]

When Jesus says, "let him deny himself" He means to renounce or abandon self

— to quit living for the self interest. Robertson declares the believer is to "Say no to

himself, a difficult thing to do" (Word Pictures 336). Denying self involves initial

repentance at the point of faith and continual repentance everyday thereafter. "God,

not self, must be at the center of life" (Wessel 697). When Jesus says, "and take up

his cross," He means the believer is to put self to death. The believer dies with Christ

when he is converted and he is to continue to reckon self as dead. The cross is the

instrument of cruel death. To follow Jesus means "to walk the same road" with Him.

(Wuest 52). The prophet said in Amos 3:3, "Can two walk together except they be

agreed?" One interesting thing is added by Luke, "And he said to them all, If any man

will come after me, let him deny himself, and take up his cross daily, and follow me"

(9:23). Luke records that Jesus said to do these things "daily, and follow me."

Actually, this is not only interesting but a challenging command of our Lord. It was

because of this challenging command of our Lord that the apostle Paul wrote in 2

Corinthians 5:14-15 "For the love of Christ constraineth us; because we thus judge,

that if one died for all, then were all dead: And that he died for all, that they which



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live should not henceforth live unto themselves, but unto him which died for them,

and rose again."

The believer saving or losing his life (8:35) Jesus gives a very wise saying in

Mark 8:35, "For whosoever will save his life shall lose it; but whosoever shall lose his

life for my sake and the gospel's, the same shall save it." This seems to be

contradictory. L. D. Capell includes the parallel of Mark 8:35, which is Matthew

16:25, in his chapter entitled "Paradox" from his book entitled Biblical Figures of

Speech. Capell defines this figure of speech, the paradox, like this: "A proposition

seemingly absurd yet true to fact; a wise saying which appears foolish; a saying which

unites words whose literal meanings appear to be incongruous, if not contradictory,

but they are so cleverly and wisely joined together as to enhance the real sense of the

words" (142). Capell states, "To save life is to lose it" (144). Then he quotes Matthew

16:25 and says, "Is it possible for one to save his life? Of course one cannot save

himself spiritually; that is by the grace of God" (Capell 144, 145). Next, Brother

Capell quotes Ephesians 2:8 then he writes:

It is noted that Jesus was talking (in Matthew 16:25) to His own disciples

who were already born again. The salvation of the soul from hell does not in

any way depend upon the believer's conduct. However, the reward for the life

lived after one is born again does depend on his conduct.

The context of the paradox indicates that Jesus was emphasizing that a true

servant of the Lord could not be selfish. The meaning then is this — if one

determines to live a self-centered life, then he wastes his own life. On the

other hand, the servant who loses himself in the service of the Lord, centering

his interests upon Christ, saves his life — that is, he does not waste it (145).

In Mark 8:35-37, as well as in Matthew 16:25-26, the word "life" and the word

"soul" are translations of the same Greek noun, [WEJ� (psuche or psyche). This word,

this concept, is not easy to be understood. Thayer gives this definition:

breath, the breath of life, the vital force which animates the body and shows

itself in breathing . . . life . . . that in which there is life, a living being, a living

soul . . . the soul, the seat of the feelings, desires, affections, aversions (our

heart, soul etc.) . . . the soul regarded as a moral being designed for



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everlasting life, the soul as an essence which differs from the body and is not

dissolved by death (distinguished from other parts of the body) (677).

In these verses, Mark 8:35-37 and Matthew 16:25,26, the Greek word [WEJ� (psuche)

would be easier to understand if it is rendered "life" rather than "soul." What Clarke

write about this word [WEJ� (psuche) helps one to understand:

That word [[WEJ� (psuche)] is used here, not in two senses, but in two aspects

or applications, which the hearers, familiar with such sententious (expressive)

utterances, would well enough understand. As descriptive of human nature

(Clark 123), "spirit is life as coming from God, soul is life as constituted in

men. Consequently, when the individual life is to be made emphatic, 'soul' is

used" (Laidlaw as qtd. by Clark 123).

Clarke continues to relate, "Under Laidlaw's definition, which seems sufficient, the

word psyche [yuch, (psuche)] can plainly have two aspects, a higher and a lower,

which are fairly represented by "life" and "soul" in the present passage" (Clarke 123).

Wuest gives a good interpretation of this passage on page 171 of his Word

Studies. His interpretation agrees with that of Clarke and Capell. "The word "life"

here is not DK�QL�(bios) referring to one's physical existence and its needs but [WEJ�

(psuche), referring to the soul, that part of man which wills, and thinks, and feels . . .

to the will power, the reason, and the emotions, to the personality with all his

activities, hopes, and aspirations" (Wuest 171). What Jesus is saying in verse 35a is,

"For whosoever would desire to save his life shall lose it" (Wuest 171). This is

speaking to one who has already been born again and is seeking to follow Jesus.

Remember, verse 34 is part of the context. So it is that the person who lives so as to

satisfy self — to gratify the flesh — will lose his life. Wuest declares, "God has so

created man, that he does not find complete rest and satisfaction until his entire being

is swallowed up in the sweet will of God" (171).

In verse 35b Jesus continues, "but whosoever shall lose his life for my sake and

the gospel's, the same shall save it." Jesus is not giving the terms upon which God



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will save "the soul" (as Missionary Baptists commonly call it) or that is, the spirit, or

in other words, to be born again. Self-denial never saved a soul from sin (Wuest 172)

and the condemnation of sin. Only the blood of Jesus can save a soul from sin and the

condemnation of sin. (L. D. Capell taught the same thing.) Jesus is laying down the

requirements for one to have a rewarding, fruitful life for Christ Jesus and His

Gospel. In other words, the only life worth living is the self-denying, God-controlled

life. The self-controlled life will only be wasted and its works burned up (1

Corinthians 3:11-16). So for the believer to live his life for Jesus is to save it. But for

the believer to live his live for self is to lose his life.

The incomparable value of the soul (8:36,37) In verse 36 Jesus declares, "For

what shall it profit a man, if he shall gain the whole world, and lose his own soul?"

The word "lose" in verse 36 is from a different word from "lose" in verse 35. The

word "lose" in verse 35 is from future tense of the verb CXRQ�NNWOK�(apollumi). This

word means "to destroy. . . to put out of the way entirely. . . render useless. . . to lose.

Thus in verse 35 the idea is to lose future rewards. The word "lose" in verse 36 is

from the aorist passive infinitive of \JOKQ�Y (zemioo). <JOKQ�Y (zemioo) means ". .

. to sustain damage, to receive injury, suffer loss . . . to forfeit his life" (Thayer 272).

This verb being in the passive has the idea of to suffer loss, to lose and even to forfeit.

Clarke renders verse 36, "For what doth it profit a man to gain the whole world, and

to forfeit his psyche, life, or soul?" (124). The verb "profit" [YXHGNG�Y (opheleo)] is in

the present indicative active and relates to present as well as future time since the

kind of action for the present tense is durative or linear or "going on" (Davis 25).

"The value of man to himself is here set above all other values in the world" (Clarke

124). The idea is that man loses or forfeits himself in living for self only. In other



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words, if a person is saved, but does not live for Jesus, in that, he lives for self and

self-gratification, consequently at the judgment seat of Christ this person will lose all

of the rewards that could have been his. It will be as the apostle Paul wrote in 1

Corinthians 3:14-15 "If any man's work abide which he hath built thereupon, he shall

receive a reward. If any man's work shall be burned, he shall suffer loss: but he

himself shall be saved; yet so as by fire."

In Mark 8:37 Jesus continued and declares, "Or what shall a man give in

exchange for his soul or life?" In other words, once a person has lost the reward that

could have been earned during his earthly life, there is no turning back to regain it

and there is no way to buy it back. Clarke translates verse 37, "For what is there that

he can give, out of all his possessions, as a price with which to buy back his soul

when once he has lost it?" (124). This is certainly a sobering thought and truth.


(Matthew 16:27,28; Luke 9:26,27)

Mark 8:38 with 9:1 "form one paragraph" in the Greek New Testament "and

should go together" (Robertson, Word Pictures 337). Jesus warns in Mark 8:38

"Whosoever therefore shall be ashamed of me and of my words in this adulterous and

sinful generation; of him also shall the Son of man be ashamed, when he cometh in

the glory of his Father with the holy angels." The word "therefore" shows verse 38 to

be the conclusion to verses 34-37. The verb "be ashamed" is from the aorist passive

subjunctive of the Greek verb GXRCKUEW�PQOCK (epaischunomai). Being the aorist

passive subjunctive, the expression "Whosoever. . . shall be ashamed" could be

rendered "Whosoever is ashamed" (Robertson, Word Pictures 337). "It is not a

statement about the future conduct of one, but about his present attitude toward

Jesus" (Robertson, Word Pictures 337).



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What did Jesus mean by the phrase "in this adulterous and sinful generation?"

Clarke writes a lengthy but good explanation of this:

Literally, "in this generation, the adulteress and sinner;" adulterous in the

sense of Jer. 3:20; 31:32; Ezek. 16:31,32; Matt. 16:4. The union between

Jehovah and Israel was symbolized, in the prophets, by marriage, and the

unfaithfulness of Israel by the conduct of an adulterous wife. Now Jesus

charges his own generation with such adultery: it is false to God, and stands

forth "an adulteress and a sinner." Jesus was condemned for having to do with

adulterous and sinful persons, but the great adulteress and sinner was the

generation that condemned him. Yet even in the midst of such a generation

his follower must not blush to come after him bearing his cross (124).

Hence, Jesus was saying that the generation at that present time was an adulterous

and sinful generation who had rejected the very One who came to redeem them.

Have the generations changed for the better since the time of the earthly ministry of

Jesus? Truly, over the last two thousand years the generations have not changed.

Thus Jesus proclaims that if anyone is ashamed of Him and the work of His kingdom

in this present life, He will be ashamed of that one in the future. Over in opposition

to being ashamed of Jesus, the aposle Paul is a good example for believers to follow

today; for he wrote in Romans 1:16 "For I am not ashamed of the gospel of Christ:

for it is the power of God unto salvation to every one that believeth; to the Jew first,

and also to the Greek." Paul encouraged Timothy to be faithful to Christ Jesus when

he declares in 2 Timothy 1:12 "For the which cause I also suffer these things:

nevertheless I am not ashamed: for I know whom I have believed, and am persuaded

that he is able to keep that which I have committed unto him against that day." The

word "ashamed" in these two verses is from the same Greek word that Jesus used in

Mark 8:38. This verse is a summation of what Jesus had been teaching. Of the saved

person this speaks of the loss of rewards. There are many saved people who do not

serve the Lord. This is a tragedy second only to that of those who are never saved.

Born-again, blood-bought believers who deny self and die to self and the world and



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follow Jesus and live for His gospel are manifesting the fifth characteristic of

discipleship. In manifesting the characteristic of discipleship, believers are proving to

a lost and dying world by their testimony that "The Servant (is) Jesus the Christ." The

last part of the verse 38 is speaking of the second coming of Christ and future

judgment.

Mark 9:1 serves as a connecting link between 8:38 and 9:2. In 8:38 Jesus refers

to His second coming and 9:2-8 gives the account of His transfiguration. What did

Jesus mean by saying that "Verily I say unto you, That there be some of them that

stand here, which shall not taste of death, till they have seen the kingdom of God

come with power." Various interpretations have been advanced. However, the

simplest and most straight forward interpretation is that Christ was speaking of the

fact that some of them would see Him in His transfiguration. The transfiguration was

a pre-manifestation of the Second Advent — the Kingdom coming with the King in

power to set up His millennial reign. To go along with this, to the apostle John was

Jesus revealed as the coming King of Glory in all His majestic power in the visions of

the book of the "Revelation of Jesus Christ." John saw "the kingdom of God come

with power."

Summary of Chapter

Is Jesus the Servant in truth the Christ, the Messiah? In Mark chapters 8 and 9

it is proved specifically that "The Servant (is) Jesus the Christ" meaning the Servant

is the Messiah, the Son of God, the One sent from God to be the Redeemer and

Savior. These chapters prove that Jesus the Servant is the Christ by testimony,

transfiguration, and by the teaching of the Servant. Mark chapter 8 not only answers

this question by testimony, but in this passage Jesus reveals true discipleship

characteristics. These characteristics go hand in hand with testimony given in Mark



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chapter 8 to prove that the Servant is Jesus the Christ. The daily testimony of each

true disciples verifies to the world that the Servant is Jesus the Christ.

The Pharisees with the scribes and/or the Sadducees and/or the Herodians

continually entered into disputes with Jesus. Their purpose was to bring charges

against Him and make Him appear to be a false prophet in the eyes of the general

population and when possible, destroy Him. They wanted Jesus to give them a sign

from heaven. Their request was not sincere; for their purpose was to tempt Jesus.

Jesus told them, "There shall no sign be given unto this generation." Jesus would not

perform any miracles just for show. In Matthew 16:4 Jesus explains that the only sign

would be that of Jonas (Matthew 12:38-40). Jesus was referring to the fact that after

His suffering and death; He would be raised from the grave. His resurrection is the

proof that He is the Son of God, the one and only Savior. This testimony proves that

"The Servant (is) Jesus the Christ" Even the negative testimony of the enemies of

Jesus prove that He is the Christ

After leaving the Pharisees, Jesus warns His disciples to beware of the leaven of

the Pharisees, the Sadducees, and of Herod. Jesus wants His disciples to beware of

religious errors, worldliness, and entrapment in things political. True churches must

be careful that they do not let the world get into the church

nor allow corruption to

pervade the work of the Lord. Disciples of Jesus must learn to beware of the leaven

of false teachers and their false doctrine, as well as, beware of worldly practices in

order to kept their testimony pure and effective.

When some people brought a blind man to Jesus for healing, the Sovereign

Lord used a gradual method to heal him. Why gradual yet complete healing?

Pershaps, Jesus wanted to illustrate that disciples learn in stages, step by step as they



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walk with the Lord Jesus, pray, and meditate and study His blessed Word. This

miracle gives testimony and proves that "The Servant (is) Jesus the Christ."

Near Caesarea Philippi Jesus asked the significant question, "Whom do men

say that I the Son of man am?" (Mark 8:27; Matthew 16:13). In so doing Jesus

identifies Himself as "the Son of man." The initial answer by His disciples reveals

what the people thought. It was then that Jesus asked his disciples directly, "But

whom say ye that I am?" Peter answers, as the spokesman for the Twelve, by saying

in Matthew 16:16 "Thou art the Christ, the Son of the living God." This answer gives

testimony that "The Servant (is) Jesus the Christ."

In verse 31 Jesus begins to teach concerning His cross and resurrection. He was

teaching them the real meaning of His Messiahship. The leaders of the Jews had

rejected Jesus as the Messiah. They wanted someone like David. Because of this

anouncement Peter rebukes Jesus. Hence, Jesus rebukes Peter telling him, "Get thee

behind me, Satan: for thou savourest not the things that be of God, but the things that

be of men." The Twelve at that time did not understand the mission of the Messiah.

After this, Jesus taught the requirements of discipleship and cross-bearing. His

disciples must learn to deny self, die to self and the world, and live for and unto

Jesus. Luke 9:23 adds that a disciple is to "take up his cross daily, and follow" Jesus

The believer should not desire to save his own life (to satisfy self); for in so doing he

will lose it.

Jesus proclaims in verse 38 that if anyone is ashamed of Him and His words in

this present life, He will be ashamed of that one when He comes again. Over in

opposition to being ashamed of Jesus the Aposle Paul is a good example for believers

to follow; for he wrote in Romans 1:16 "For I am not ashamed of the gospel of Christ.

. . ." Upon giving this warning not to be ashamed of Him, He speaks of His second



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coming and future judgment when He comes in glory with the holy angels. In

manifesting the characteristic of discipleship, believers are proving to a lost and

dying world by their testimony that "The Servant (is) Jesus the Christ." In Mark 9:1

Jesus is speaking of the fact that some of the Twelve would not taste death, until they

saw Him in His transfiguration, a pre-manifestation of the coming again of the

Messiah in glory to set up His millennial reign.

Chapter Notes

1. (See page 281) When Jesus says to beware of the leaven of Herod, He most likely

includes the group called the Herodians who followed Herod. (See the comments

about the Herodians on 3:6, pages 122,123).

2. (See page 284. Verses 15-21) The question is ask sometimes: Why is there so many

different religions and so many different denominations? Part of the answer is that

people do not check out the Bible for the answers and for truth and they have let

themselves be "...carried about with every wind of doctrine, by the sleight of men,

and cunning craftiness. . . ." (Ephesians 4:14).

3. (See page 284) What is the location of Bethsaida? There seems to have been one

Bethsaida on the western shore of the Sea of Galilee near unto Dalmanutha and

another on the northern and/or eastern shore of the Sea of Galilee. A good Bible map

shows a village named Bethsaida "in lower Gaulanitis on the eastern shore of Lake

Gennesaret, not far from where the Jordan empties into it" (Thayer 101). A second

small fishing village named Bathsaida is the one located "on the west shore of Lake

Gennesaret, home of Andrew, Peter, Philip and John" (Thayer 101). The one on the

eastern shore is most likely the one spoken of in verse 22 since they had sailed from

Dalmanutha to the other side according to verses 10,13 (Clarke 116; Wessel 691;

Pfeiffer 204,205,290; Fausset 91). This also seems logical since they travel from this

Bethsaida to "the towns of Caesarea Philippi" according to verse 27. Bethsaida is

mentioned seven times in the Gospel records: Matthew 11:2; Mark 6:45; 8:22; Luke

9:10; 10:13; John 1:44; 12:21. The apostle John writes in John 1:44 that Philip,

Andrew, and Peter were from the city of Bethsaida. This is most likely the one on the

western shore.



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---DIVISION SIX---


---CHAPTER 14---


OUTLINE

XIV. Proved by Transfiguration 9:2-29


(Matthew 17:1-8; Luke 9:28-36)

1. A glimpse of things to come 9:2

2. Taking Peter, James, and John up into an high mountain 9:2

3. Seeing Jesus in all His glory 9:3

4. Elijah with Moses appearing and talking with Jesus 9:4

5. The impulsive character of Peter 9:5,6

6. An overshadowing cloud and hearing a voice 9:7

7. Seeing Jesus only 9:8


(Matthew 17:9-13; Luke 9:36)

1. The discussion of the resurrection 9:9-10; Matthew 17:9; Luke 9:36

2. The question about Elijah 9:11-13; Matthew 17:10-13


(Matthew 17:14-21; Luke 9:37-43)

1. The other disciples, the multitude and the scribes 9:14-15


2. A boy with a dumb spirit the disciples could not heal 9:16-18

(Matthew 17:14-16; Luke 9:38-40)

3. The disappointment of Jesus towards His disciples 9:19


4. The power of the evil spirit and the request of the father 9:20-22

(Luke 9:42a)

5. The rebuke of the father by Jesus and his faith 9:23-24

6. The dethroning of Satan; a magnificent display of the power of Jesus 9:25-27

(Matthew 17:18; Luke 9:42,43)

7. The reason the disciples could not heal this boy 9:28-29

(Matthew 17:19-21)

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---DIVISION SIX---


---CHAPTER 14---


In chapter 8 and the first verse of chapter 9 proof is given that Jesus, the

Servant, is truly the Christ of God. First of all, this was "Proved by Testimony" from a

negative view. It was proved by the answer or testimony Jesus gave the Pharisees

when they demanded a sign from heaven. He told them in Matthew 16:4 that the only

sign they would get was that of the prophet Jonas as He had declared in Matthew

12:38-40. This was in reality the sign of His resurrection from the dead. The healing

of the blind man is also a testimony to the fact that Jesus, the Servant, is indeed the

Christ of God. The answer of Peter to the question of Jesus, "whom say ye that I am,"

that Jesus was the "the Christ, the Son of the living God" (Matthew 16:16) also proves

that Jesus, the Servant, is truly the Christ of God.

That Jesus is truly the Christ of God is also proved by the testimony of Jesus

Himself that He would suffer, die, and after three days be raised from the grave. No

one but Jehovah-God could make such a claim. Jehovah-God is the self existent One,

the eternal God, the Creator who is holy and righteous in every way and in every

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aspect of His being. The Bible states in Romans 1:4 that Jesus was "declared to be the

Son of God with power, according to the spirit of holiness, by the resurrection from

the dead." The Bible declares in Acts 2:24 that "God hath raised (Jesus) up, having

loosed the pains of death: because it was not possible that he should be holden of it."

Death and the grave could not keep Him, for He was not a sinner. He was and is the

Redeemer, the Christ, the Holy One of Israel, the One sent from God and He is God

(John 10:30).

In Mark 8:34-38 Jesus declares in a nutshell the requirements for being His

disciple. The believer gives positive testimony that Jesus, the Servant, is truly the

Christ of God when He follows Jesus in denying self and taking up his cross. True

discipleship confirms the testimony of the believer to a non-believing, crooked and

perverse world of lost people (Philippians 2:15,16). This testimony manifests that

Jesus, the Servant, is the Christ of God.

In Mark chapter 9 verses 2-50 Jesus is proved to be the Christ by His

transfiguration and by His teaching. The first part of Mark chapter 9, verses 2-29,

proves that Jesus, the Servant, is truly the Christ of God. Hence, the title of this

chapter is "Proved by Transfiguration." This passage will be discussed under the

following particulars: one, transfigured on the mount, 9:2-8; Matthew 17:1-8; Luke

9:28-36; two, the discussion of the resurrection and Elijah, 9:9-13; Matthew 17:9-13;

Luke 9:36; and three, healing a boy with an evil spirit the disciples could not heal,

9:14-29; Matthew 17:14-20; Luke 9:37-43.


(Matthew 17:1-8; Luke 9:28-36)

In Mark 9:1 Jesus informs His disciples "That there be some of them that stand

here, which shall not taste of death, till they have seen the kingdom of God come


Proved by Transfiguration -- (Mark 9:2-29) 307

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with power." While Bible commentators have given various interpretations of verse 1,

it seems that the simplest interpretation is that some of them would see Jesus

transfigured appearing in all of His magnificent glory and power as He will appear in

the day of His coming again to set up His kingdom. Wessel states, "The

Transfiguration is a revelation of the glory of the Son of God, a glory now hidden but

to be manifested completely and openly at the end of the age, when the Son of Man

will come in the glory of his Father to render judgment on the world" (698). This

subdivision is made up of the following components: one, a glimpse of things to

come, 9:2; two, taking Peter, James, and John up into an high mountain, 9:2; three,

seeing Jesus in all His glory, 9:3; four, Elijah with Moses appearing and talking with

Jesus, 9:4; five, the impulsive character of Peter, 9:5,6; six, an overshadowing cloud

and hearing a voice, 9:7; and seven, seeing Jesus only, 9:8.

A glimpse of things to come (9:2) The transfiguration was a glimpse of things

to come at the end of the age. It is referred to directly by Peter in 2 Peter 1:13-19 and

indirectly in the writings of John in Revelation 1:7,12-16. The purpose of this

pre-manifestation of the glory of the Son of Man seems to be rooted in the revelation

by Jesus in 8:31-38 of His soon suffering, death, resurrection, and the requirements of

discipleship. Each believer through the Spirit should let Jesus control and fill his or

her life and thus be a living testimony that Jesus, the Servant, is the Christ. In the new

birth the born-again, blood-bought believer accepts by faith and comes to realize who

Jesus really is, the one and only Savior, Redeemer and LORD. Jesus told this inner

circle of disciples (Peter, James, and John) in 9:9 to "tell no man. . ." about the

transfiguration till after His resurrection. So the purpose was to prepare them for His

forthcoming death and to bolster their faith and/or prove to them who He is. Believers

who live after the cross need to remember that believers before the cross did not



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understand the necessity of the cross as completely as believers afterwards. Also

seeing Jesus in His majestic glory reinforces the doctrine of His second coming.

Taking Peter, James, and John up into an high mountain (9:2) Verse 2

states "And after six days1 Jesus taketh with him Peter, and James, and John, and

leadeth them up into an high mountain apart by themselves: and he was transfigured

before them." [Why a mountain? At least part "of the purpose was to ensure privacy"

(Carson 384).] Luke 9:28 reveals the motive for going up on the mountain. It was to

pray. Luke 9:28 declares, "And it came to pass about an eight days1 after these

sayings, he took Peter and John and James, and went up into a mountain to pray."

Praying is very important. This is evidenced by Luke 18:1 "And he (Jesus) spake a

parable unto them to this end, that men ought always to pray, and not to faint."

Jesus took Peter, James, and John with him up in a high mountain "after six

days." Six days after what? "After six days" refers back to the time of the

announcement of His sufferings and so forth.1 What announcement? It was the

announcement of His death, burial and resurrection. It included the making plain

about the requirements for discipleship and the way for a saved (and secured) believer

to save his or her life (Mark 8:27—9:1). The transfiguration most likely serves the

purpose to encourage the disciples and to manifest to them that God had a greater

purpose in redemption then just that of restoring the kingdom of Israel (of which He

shall do in the second coming of Jesus).

The high mountain was most probably Mount Hermon (over 9,000 feet) which

is in the immediate vicinity of Caesarea Philippi just north of the Sea of Galilee

(Wessel 698). A. T. Robertson writes, "The tradition which places the Transfiguration

on Mount Tabor (about 1900 feet) is beyond question false" (Harmony 102).

"Liefeld2 (p, 167, n. 27) has plausibly suggested" that it could have been "Mount



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Miron (3,926 feet), "the highest mountain within Israel and on the way from Caesarea

Philippi to Capernaum" (Carson 384, this is not a direct quote from Liefeld). Mount

Meron is "located to the west of the Sea of Galilee" (Wessel 700). (Wessel spells the

name of this mountain "Meron" while Carson spells it "Miron").

Why did Jesus take only these three? That is, Peter, James, and John. Jesus did

not explain it. There are some things that are not important or necessary for believers

to know, but just to accept by faith that God knows best. These are the same three

who were present when Jesus raised the daughter of Jarius (5:35-43).

The last part of 9:2 states, "and he was transfigured before them." What is the

meaning of this? It is explained in Luke 9:29 where the Bible states, "And as he

prayed, the fashion of his countenance was altered, and his raiment was white and

glistering." The words "was transfigured" is from the Greek aorist passive indicative

of the verb OGVCOQTHQ�QOCK (metamorphoomai). Thayer writes OGVCOQTHQY

(metamorphoo) means "to change into another form, to transfigure, to transform, . . .

of Christ, his appearance was changed, . . . and i.e. was resplendent with divine

brightness" (405). It is like the larvae which spins a cocoon and becomes a beautiful

butterfly. The larvae becomes what it really is, "ugly yet beautiful." To be transformed

is to allow that which is from within to come out and be revealed. So the flesh of

Jesus was glorified. All the majesty and glory of the Son of God came shining through

when He was transformed. This is something these disciples never forgot. (The

original author of this illustration about the larvae changing into a beautiful butterfly

is unknown to this writer.)

The practical application of this to the daily lives of born-again, blood-bought

believers is given by Paul in Romans 12:1,2 "I beseech you therefore, brethren, by the

mercies of God, that ye present your bodies a living sacrifice, holy, acceptable



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unto God, which is your reasonable service. And be not conformed to this world: but

be ye transformed by the renewing of your mind, that ye may prove what is that good,

and acceptable, and perfect, will of God." Paul used the same verb OGVCOQTHQY

(metamorphoo) when he instructed the child of God "to be transformed." In other

words, the child of God is to allow what he really is inside [a redeemed and justified

saint, a citizen of heaven (1 John 3:1,2; Philippians 3:20,21 and many more

references)] to come shining through. Luke says the countenance of Jesus was altered

and so the every day countenance of the believer should be also.

Seeing Jesus in all His glory (9:3) Verse 3 reveals what Peter, James, and

John saw. They saw Jesus in His glorified state. Mark 9:3 relates "And his raiment

became shining, exceeding white as snow; so as no fuller on earth can white them."

The clothes of Jesus became shining. Mark 9:3 says, "exceeding white as snow. . . ."

Matthew 17:2 says, "and His face did shine as the sun, and his garments became white

as the light." Luke 9:29 uses the word "glistering" meaning dazzling. The participle

"shining" from UVK�NDY (stilbo) is in the Greek present tense. Thus it speaks of

continuous action. The idea of the verb is to gleam or glitter like the reflection of a

flashing sword or bright shield caught in the brilliant sunlight (Wuest 175). This verb

is used of a polished bright surface. Jesus was shining like the shekinah glory in the

tabernacle. The last part of Mark 9:3, "so as no fuller. . . can white them," emphasizes

this brilliant, dazzling, shining appearance of Jesus. [A "fuller" was one who prepared

fabrics and dyes and "one who bleaches" (Bushell, Bible Works for Windows,

Version 2.3c ).] John refers to this in John 1:14 by using the word "glory." Peter

writes of it in 2 Peter 1:15-18. The "transfiguration" of Jesus proves that the Servant

is Jesus the Christ. [The transfiguration on the mount is comparable to the vision



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given to the apostle John on the Isle of Patmos (Revelation 1:7,12-18. However, John

gives a much fuller description.]

Elijah with Moses appearing and talking with Jesus (9:4) Verse 4 says,

"And there appeared unto them Elias with Moses: and they were talking with Jesus."

The word "appeared" is from the Greek aorist passive indicative verb Y�HSJ (ophtha)

which is from the root QBTC�Y� (horao). This verb means "to see with the eyes. . .

come to see. . . to look at or upon, observe give attention to; . . . in the passive "was

seen. . . appeared" (Thayer 451, 452). These Old Testament saints were made to

appear with Jesus. Elias of the New Testament is the prophet Elijah of the Old

Testament (1 Kings 17:1). Since there is no letter "j" in the Greek the name is spelled

Elias (Wuest 175). Concerning the statement "they were talking with Jesus," Wuest

gives the following pertinent information that emphasizes the importance of their

conversation: "We have a periphrastic construction here. It consists of the verb of

being in the imperfect tense and the present tense participle. The emphasis is upon

durative action. Mark wishes to convey to the reader the impression that the

conversation with these two heavenly visitors was a protracted one" (175).

While Mark does not reveal the subject of the conversation, Luke says they

"spake of his (Jesus) decease which he should accomplish at Jerusalem" (9:31). This

emphasizes the death of Jesus on the cross. This shows that His sacrifice for sin for

the whole world should not be taken lightly. This reveals what is the subject of

eternal focus. (The appearing of Moses takes away the view of the those who say

Moses lost his salvation.) The appearance of Moses and Elijah proves that there is

life after death for both those who have already died and those who shall die. Luke

9:31 notes that Moses and Elijah3 "appeared. . ." with Jesus in glory. This speaks of

the resurrection and that it is important. Christ is the resurrection of the believer. No



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other religion has the sure promise of the resurrection. The resurrection of Jesus

proves Him to be the Christ, the Messiah, the Anointed One of God.

The impulsive character of Peter (9:5,6) Verses 5, 6 reveal the impulsive

character of Peter. "Here is impetuous, unpredictable Peter, intruding himself into the

conversation" (Wuest 175). Verse 5 states that Peter "said to Jesus, Master, it is good

for us to be here: and let us make three tabernacles; one for thee, and one for Moses,

and one for Elias." From the context it would seem that Peter spoke too soon. The

record in Luke 9:32 implies that while Jesus prayed, Peter and the others with him

had fallen asleep. Luke 9:32 records, "But Peter and they that were with him were

heavy with sleep: and when they were awake, they saw his glory, and the two men

that stood with him." This may in part explain the suggestion that Peter made to Jesus

in the last part of Mark 9:5. The first part of what Peter said shows he was greatly

moved by and appreciative of being allowed to share in this manifestation of the glory

of Jesus Christ. The second part of his statement shows he did not understand it.

The word "good" as used by Peter is from the Greek adjective MCNQ�L (kalos).

The idea of the word �MCNQ�L�(kalos) in this context is, this is beautiful or pleasing or

it is "beautiful to look at. . ." (Thayer 322). The word "tabernacle" from UMJPJ�

(skene) means "a tent, tabernacle" and refers here to a tent "made of green boughs,

skins, and other materials. . ." (Thayer 577). Bushell says it means a "tent, temporary

shelter; tabernacle (of a worship place); house, home, dwelling-place (Bible Works

for Windows). "Peter was probably thinking of the booths used to celebrate the Feast

of Tabernacles" (Swete qtd. in Rienecker 112). The purpose of Peter was probably to

prolong this glorious experience. However, verse 6 makes it plain that Peter really

did not know what to do or say for it declares, "For he wist not what to say; for they



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were sore afraid." This teaches believers the need to learn to control the tongue as

taught in the book of James and other places. Someone has said, "that fools rush in

where angels dare to tread." Several of the Proverbs bear this out. Proverbs 29:11

states "A fool uttereth all his mind: but a wise man keepeth it in till afterwards."

Proverbs 29:20 declares, "Seest thou a man that is hasty in his words? there is more

hope of a fool than of him." Proverbs 30:32 gives this sage advice, "If thou hast

done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon

thy mouth." The wise preacher wrote in Ecclesiastes 3:7, "A time to rend, and a time

to sew; a time to keep silence, and a time to speak." Peter still did not understand the

full significance of the greatness of the Lord Jesus and that He was far and above

greater than Moses and the Law and Elijah and the Prophets. Wessel observes that

"Peter again stumbles at the necessity of a suffering Messiah" (699). Further Wessel

explains that Peter "was frightened and at a loss as to what to say. So he impulsively

spoke, and what he said was not worth saying" (699). While Proverbs 25:11 states,

"A word fitly spoken is like apples of gold in pictures of silver," this was a time when

silence would have been golden.

An overshadowing cloud and hearing a voice (9:7) Verse 7 declares "And

there was a cloud that overshadowed them: and a voice came out of the cloud, saying,

This is my beloved Son: hear him." The Greek construction of "And there was..." is

from the ingressive aorist for the root verb IK�PQOCK (ginomai). The ingressive aorist

is GXIG�PGVQ (egenoto) and hence suggests the initiation of a new condition such that

the cloud came over them all of a sudden (Dana and Mantey 195, 196; Wuest 177).

This suddenness is reflected in the parallel verses in Matthew 17:5 and Luke 9:34.

The first part of Matthew 17:5 states "While he yet spake, behold, a bright cloud

overshadowed them. . . ." This particular word "cloud" is from the Greek noun



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PGHG�NJ (nephele). This is the same word Paul used in 1 Corinthians 10:2. The idea

of PGHG�NJ (nephele) is a cloud of a definite form and size as opposed to PG�HQL

(nephos), a "shapeless collection of vapor" (Thayer 424, under synonyms). [0G�HQL

(nephos) is used only in Hebrews 12:1.] As that in 1 Corinthians 10:2, this cloud is

"the Shekinah Glory Cloud which guided Israel out of Egypt, which rested above the

Mercy Seat beneath the golden Cherubim in the Holy of Holies" (Wuest 175). This

was the cloud that overshadowed them. This manifested the glory and presence of

God Almighty.

Just as at the time of the baptism of Jesus (1:11), in the last part of verse 7 God

speaks from heaven and says, "This is my beloved Son: hear Him." The Greek text

states ". . . `�1WVQ�L�GXUVKP�QB�WKBQ�L�OQW�QB�CXICRJVQ�L��CWXVQW�CXMQW�GVG�" (The New

Testament, The Greek Text 82). This literally says, "This is the Son of Me, the

dearly-beloved One, Him hear ye" (Looney Various Translations). There are two

facts that God emphasizes in this statement from above: one, that this Jesus is the

Messiah who is the Son of God, and two, He is the dearly-beloved One which speaks

of a deep abiding strong love in the Greek [CXICRJVQ�L (agapetos) — this adjective is

derived from the noun CXIC�RJ� (agape)]. Notice that the pronoun "Him" is placed

before the predicate "hear ye." This emphasizes that believers are to listen to Jesus

and take heed to the Word of God. This statement direct from God the Father in

heaven proves that "The Servant (is) Jesus the Christ." Thus this is "Proved by

Transfiguration." The verb "hear" is from the imperative present tense of CXMQW�Y

(akouo) which is CXMQW�GVG (akouete). This command from God, "hear Him. . ." is a

command to be constantly obeyed. It could be translated, "You be continuously

listening to My only Son" (Looney Various Translations). This verb, CXMQW�Y (akouo),

(being in the imperative) carries the idea of obeying what is heard (Thayer 22,23).



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While Mark does not include the reaction of Peter, James, and John, Matthew

does. Matthew 17:6 relates "And when the disciples heard it, they fell on their face,

and were sore afraid." At the voice of God the Father, direct from heaven, the

disciples fell on their faces and were very much afraid. Matthew 17:7 records the

action of Jesus "And Jesus came and touched them, and said, Arise, and be not

afraid." Jesus in all His majesty and glory gives them assurance by touching them and

saying, "...Arise, and be not afraid." This was "tenderness in their time of fear"

(Robertson, Word Pictures 141). What wonderful words of Jesus and even now from

heaven He tells the precious believer the same thing. Oh! that believers (including this

writer) would hear and obey our precious Savior and Lord.

Seeing Jesus only (9:8) After the Father spoke and Jesus touched them and

spoke tender assuring words to them, no one was seen but Jesus only. Verse 8 records

"And suddenly, when they had looked round about, they saw no man any more, save

Jesus only with themselves." Mark uses the adverb GXZC�RKPC (exapina) which is "a

somewhat rare later Greek form for GXZCK�HPJL� (exaiphnes)" meaning "of a sudden,

suddenly, unexpectedly" (Thayer 221). 8( XZCK�HPJL� (Exaiphnes) is used 5 times in

the New Testament, but GXZC�RKPC (exapina) is used only this once. It refers not to

their looking around but to the sudden change in the circumstances. Moses and Elijah

were gone and they saw only Jesus. In all of this situation the "uniqueness of Christ

Jesus is highlighted. . ." (Wessel 700). He is the only begotten Son of God the Father

in Heaven.


(Matthew 17:9-13; Luke 9:36)

The transfiguration of Jesus is a major turning point in the earthly ministry of

the Servant who is Jesus the Christ. Later, after the death, burial, resurrection, and



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ascension of Jesus back to the right hand of the God the Father, Peter, James, and

John would better understand what it all meant. No doubt God wanted these disciples

to witness this momentous event to confirm to them that Jesus was truly the Son of

God. Jesus makes a statement about His upcoming death and resurrection and this

causes the discussion about the resurrection and the prophet Elijah.

The first part of verse 9 relates "And as they came down from the mountain, he

charged them. . . ." This links the account of the transfiguration recorded in verses 2-8

with the last part of verse 9 through verse 13. This subdivision consists of two

subparts as follows: one, the discussion of the resurrection, 9:9-10; Matthew 17:9;

Luke 9:36; and two, the question about Elijah, 9:11-13; Matthew 17:10-13.

The discussion of the resurrection (9:9-10; Matthew 17:9; Luke 9:36) "As

they were coming down from the mountain," Jesus gave the three disciples orders to

tell no man about His transfiguration until after His resurrection. Verse 9 reports that

"he charged them that they should tell no man what things they had seen, till the Son

of man were risen from the dead." To broadcast this experience of the pre-manifested

glory of the Son of Man "before the Cross would have been too much in keeping

with" the then "current popular ideas of messiahship" (Wessel 700). Jesus must first

suffer and die for the sin of all mankind in order to fulfill the purpose of God to

redeem sinful man (Acts 2:22-36; Ephesians 1:3-14). The very last part of verse 9

once again assured these disciples that Jesus would be raised from the grave (8:31).

The resurrection of Jesus assures all believers that they, also, will be raised from the

grave. (For specific scriptures that show that believers will be raised from the dead

read 2 Corinthians 4:14-17; Romans 8:10,11,18; 1 Corinthians 15:51-57; and 1

Thessalonians 4:13-18.)



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In verse 10 Mark records that the three disciples obeyed the instructions of

Jesus, for it states, "And they kept that saying with themselves, questioning one with

another what the rising from the dead should mean." Luke puts it this way, "And

when the voice was past, Jesus was found alone. And they kept it close, and told no

man in those days any of those things which they had seen" (9:36). Nevertheless, they

were puzzled about the resurrection of the Son of Man. The idea of a general

resurrection was not foreign to the Jews (Job 19:23-27; Psalm 17:15). However, a

special resurrection of the Son of Man was something that was a wonderment to

them. Yet, if they had read Isaiah 53:10 that the days of the suffering Messiah shall be

prolonged by the LORD-GOD, they might have understood it. However, they did not

inquire of Jesus about the up-standing from the dead. Rather they asked Him another

question as seen in verse 11.

The question about Elijah (9:11-13; Matthew 17:10-13) Verse 11 relates

that the three disciples asked Jesus, "Why say the scribes that Elias (Elijah)4 must

first come?" They had been reminded of Elijah by having seen him on the Mount of

Transfiguration with Jesus. Since they believed that Jesus is the Messiah, the three

disciples may have wondered how it was that the coming of Elijah was second. It

seems they may have thought that the appearing of Elijah on the Mount of

Transfiguration may have been the coming of Elijah as spoken of by the scribes. This

question refers to the prophecy of Malachi 4:5-6 which states "Behold, I will send you

Elijah the prophet before the coming of the great and dreadful day of the LORD: And

he shall turn the heart of the fathers to the children, and the heart of the children to

their fathers, lest I come and smite the earth with a curse." [The expression "he shall

turn the heart of the fathers to the children, and the heart of the children to their

fathers" amounts to saying that God through the preaching of Elijah would cause the



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people to repent and cause many in Israel to get right with God.] Wessel notes that

the prophecy in Malachi is saying the ministry of Elijah at that time would involve

"leading the people to repentance" (701). This prophecy also says that Elijah would be

sent by God before the coming of the Messiah. This perplexed these disciples. They

wondered how could Jesus, the Messiah, appear before Elijah came back and the

prophecy in Malachi be fulfilled and be correct. Jesus gives the answer in Mark

9:12,13 when He declares "Elias verily cometh first, and restoreth all things; and how

it is written of the Son of man, that he must suffer many things, and be set at nought.

But I say unto you, That Elias is indeed come, and they have done unto him

whatsoever they listed, as it is written of him." The question comes to mind: Who is

this Elias or Elijah? Is Jesus speaking of the prophet who is spoken of in 1 and 2

Kings or of someone who was to be like Elijah? The answer to these questions is

given in the parallel passage in Matthew 17:11-13. In Matthew 17:12 Jesus states

"But I say unto you, That Elias is come already, and they knew him not, but have done

unto him whatsoever they listed. Likewise shall also the Son of man suffer of them."

This Elijah must be someone who is like Elijah.

Jesus is saying three things about this person: one, He has already come; two,

the political and religious leaders of the Jews did not recognize who he was ("they

knew him not"), and three, they did to him "whatsoever they listed" (wanted or

desired to do to him). The word "listed" comes from the Greek verb SG�NY� (thelo).

This word means "to will, (have in mind), intend; to be resolved or determined, to

purpose; . . . to desire, to wish. . ." (Thayer 285, 286). Jesus implies in the last half of

Matthew 17:12 with the word "likewise" that this Elijah had suffered (as would the

Son of Man) because of the will or intentions of the desire of the political and

religious leaders of the Jews. The only one to answer to these three things that Jesus



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said about Elijah would be John the Baptist. [The Greek name 8+NK�CL (Elias).is from

the Hebrew and means "either 'strenght of Jehovah' or 'my God is Jehovah' " (Thayer

277). And certainly, this meaning would fit John.] John was the forerunner of Jesus

who prepared the way for Jesus. However, John was not recognized by the Jewish

leaders as the one who fulfilled the prophecies of Isaiah 40:3-5 and Malachi 3:1.

(Nevertheless, John was the one who fulfilled these prophecies.) John was

imprisoned and beheaded by King Herod (Mark 6:14-28). Two more reasons to

believe that Jesus was speaking of John the Baptist is what Jesus said in Matthew

11:11-15 and the statement made in Matthew 17:13. In Matthew 11:12-15 Jesus

declared "And from the days of John the Baptist until now the kingdom of heaven

suffereth violence, and the violent take it by force. 13 For all the prophets and the law

prophesied until John. 14 And if ye will receive it, this is Elias, which was for to

come. 15 He that hath ears to hear, let him hear." Matthew also records "Then the

disciples understood that he spake unto them of John the Baptist" (17:13). In Mark

9:11-13 along with Matthew 17:11-13 Jesus links the ministry of John the Baptist,

Elijah, and Himself together.

Hence, in Mark 9:12,13 Jesus is saying that Elijah, namely John, did indeed

come first as the scribes taught and restored all things in that God through his

preaching caused many people to repent and turn back to God. (Luke records in 1:17

that Gabriel told Zacharias that John would, "...go before Him (the Lord) in the spirit

and power of Elias. . . .") Jesus also reveals that this does not preclude the suffering

of the Son of Man. This is seen in the statement of Jesus in Mark 9:12 when He said,

"how (meaning why) is it written of the Son of man, that he must suffer many things,

and be set at nought." This most likely is referring to Isaiah 52:13—53:12 where

Isaiah gives a vivid picture, prophecy, and reason or purpose for the suffering of the



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Messiah. Isaiah also implies, as previously noted, the resurrection of the suffering

Messiah. In Mark 9:13 Jesus declares that Elijah had already come but the people had

done unto him what they wanted to do to him even as it is written of him. This gives

the evidence as to whom Jesus was speaking.


(Matthew 17:14-20; Luke 9:37-43)

Now that Jesus the Servant has been proved to be the Christ by testimony and

transfiguration and after the discussion of the resurrection and Elijah, Jesus with

Peter, James, and John rejoined the other disciples. Once again a great multitude had

gathered and the scribes were questioning with His other nine disciples. Also a man

whose son was vexed with a dumb spirit come to Jesus for help. This man had

requested the disciples of Jesus to heal his boy but they could not. Luke 9:38 relates

that this boy was the only child the man had. This caused the man to be all the more

desirous that his child be healed. This subdivision about the healing of this boy may

be broken into the following segments: one, the other disciples, the multitude and the

scribes, 9:14-15; Matthew 17:14; Luke 9:37; two, a boy with a dumb spirit the

disciples could not heal, 9:16-18; Matthew 17:14-16; Luke 9:38-40; three, the

disappointment of Jesus towards His disciples, 9:19; Matthew 17:17; Luke 9:41; four,

the power of the evil spirit and the request of the father, 9:20-22; Luke 9:42a, five, the

rebuke of the father by Jesus and his faith, 9:23-24; six, the dethroning of Satan and a

magnificent display of the power of Jesus, the Son of God, 9:25-27; Matthew 17:18;

Luke 9:42,43; and seven, the reason the disciples could not heal this boy, 9:28-29;

Matthew 17:19-21.

The other disciples, the multitude and the scribes (9:14-15; Matthew

17:14; Luke 9:37) As Jesus and the inner circle join the other nine disciples they saw



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a great crowd about them and the scribes questioning with them. Mark 9:14 records

"And when he came to his disciples, he saw a great multitude about them, and the

scribes questioning with them." Luke is the only one who mentions that it was "on the

next day, when they were come down from the hill. . ." (9:37). These scribes were

arguing or debating and trying to confound the other disciples. The word

"questioning" is from the present participle UW\JVQW�PVCL (suzetountas) which is

from UW\JVG�Y (suzeteo). This Greek verb means "to seek or examine together. . . to

discuss, dispute, question" (Thayer 594). It has the idea of to argue. Robertson

explains: "It was just like the professional scribes to take keen interest in the failure of

the nine disciples to cure this poor boy. They gleefully nagged and quizzed them"

(Word Pictures 340).

When Jesus arrived upon the scene all the people immediately "when they

beheld him, were greatly amazed, and running to him saluted him" (Mark 9:15). The

word "beheld" is from the root Greek verb QBTC�Y�(horao). It has the idea "to see. . . to

perceive with the eyes. . . to turn. . . the attention to anything. . ." (Thayer 451). The

multitude of people, upon recognizing Jesus, ran to Him being "greatly amazed." The

words "were greatly amazed" are from the verb GXMSCODG�QOCK�(ekthambeomai) which

means "to throw into terror or amazement. . . to be struck with amazement. . . to be

thoroughly amazed, astounded" (see�GXMSCODG�Y; Thayer 195). Thayer adds that the

idea is "to be amazed, for joy at the unexpected coming of Christ" (195). They were

"overwhelmed with wonder" (Wessel 701). Why were they so greatly astounded?

Probably because "He arrived at" a very opportune time to meet "a critical need"

(Wessel 702). In so doing they "saluted him" or joyfully welcomed Him.

A boy with a dumb spirit the disciples could not heal (9:16-18; Matthew

17:14-16; Luke 9:38-40) According to Mark 9:16 Jesus "asked the scribes, What



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question ye with them?" He wanted to know what the subject of the debate that the

scribes had with his disciples. (This is not to say that the omniscience Jesus did not

already know.) In verse 17 before the answer could be given by the scribes, a man

from the multitude replies that he had "brought unto thee my son, which had a dumb

spirit." Matthew 17:14 adds that this man came to Jesus, "kneeling down to him." In

other words, the man humbled himself before Jesus. The word "dumb" comes from

C�NCNQL (alalos). This word means "speechless, dumb, wanting the faculty of speech"

(Thayer 25). Rienecker adds that it means "not able to speak" (113). This same word,

C�NCNQL (alalos), is used only here and in Mark 7:37 and 9:25. In Mark 9:18 this

father describes very graphically the harm done to his son. The man said of this dumb

spirit, "And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth

with his teeth, and pineth away. . . ." This evil spirit caused seizures of a destructive

magnitude. In Matthew 17:15 the father calls his boy a "lunatic." The word "lunatic"

is from the word UGNJPKC�\QOCK� (seleniazomai) which means "to be moon-struck or

lunatic. . . to be epileptic" (Thayer 573). Thayer adds that "this meaning (to be

epileptic) is doubtful as the Greeks knew nothing of epilepsy" (573). At any rate, this

was the work of an unclean demon spirit. Luke 9:42 along with Matthew 17:18

verifies that this was a demon spirit or "the devil." In the last part of Mark 9:18 the

man tells Jesus that "I spake to thy disciples that they should cast him out; and they

could not." The casting out of devils had been part of the limited commission of the

disciples and they had even been successful at it as according to Mark 3:15 and 6:7,

13.

The disappointment of Jesus towards His disciples (9:19; Matthew 17:17;

Luke 9:41) Mark 9:19 reveals the disappointment of Jesus towards His disciples.

This verse reveals the answer of Jesus, "O faithless generation, how long shall I be



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with you? how long shall I suffer you? bring him unto me." Jesus was crying out with

bitter disappointment directed primarily to His disciples. He calls them a "faithless

generation" or an unbelieving generation. The word "faithless" is from the Greek

C�RKUVQL (apistos) and means "without faith or trust. . . unfaithful. . . unbelieving,

incredulous. . . without trust (in God)" (Thayer 57). Both Luke 9:41 and Matthew

17:17 says, "O faithless and perverse generation." The word "perverse" is from the

perfect passive participle of FKCUVTG�HY�(diastrepho). It means "distorted, twisted in

two, corrupt" and/or "twisted, turned, distorted" (Rienecker 52, 167). This word

"perverse" is also used by Paul in Philippians 2:15. (See also Deuteronomy 32:5,20.)

Clarke writes, "Here expressly. . . he ranks his own disciples with the generation to

which they belong, since he finds in them the ordinary unbelief" (132). John A.

Broadus writes "They were not unbelieving through lack of evidence, but through

perverse neglect or rejection of the evidence" (375). The context suggests that they

actually had a misplaced faith. They had cast out devils before and so they were

confident they could do it again. But this confidence was evidently in themselves

rather than in God.

In the last part of Mark 9:19 Jesus declares, "how long shall I be with you? how

long shall I suffer you? bring him unto me." Broadus calls this "momentary

impatience" (375). Clarke writes, "How long shall this generation, whose unbelief I

am learning so thoroughly, vex me so? How long must I live among the faithless?"

(132). Nevertheless, Robertson writes, "Jesus is not afraid to undertake this case. We

can always come to Jesus when others fail us" (Word Pictures 341). Subsequently,

Jesus in His loving kindness instructs that the boy possessed by this unclean demon

spirit be brought to Him.



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The power of the evil spirit and the request of the father (9:20-22; Luke

9:42a In these verses the power of the demon spirit is demonstrated. Mark 9:20

records "And they brought him (the boy) unto him (Jesus): and when he saw him,

straightway the spirit tare him (caused him to have a convulsion); and he fell on the

ground, and wallowed foaming." The evil spirit demonstrated his great power in

causing the boy to have another seizure. Luke 9:42 states "the devil threw him down,

and tare him. . . ." In Mark 9:21 Jesus asked, "How long is it ago since this came unto

him?" The father answered, "Of a child." Further the father states in verse 22 "And

ofttimes it hath cast him into the fire, and into the waters, to destroy him. . . ." This

man was emphasizing that these seizures had almost caused the boy to be destroyed.

Then he said to Jesus, "if thou canst do anything, have compassion (or pity) on us,

and help us." This compares to cry of the woman of Syrophenicia who had said, "have

mercy on me" (Matthew 15:21) and the leper who had said: "if thou wilt" (Mark 1:40)

(Robertson, Word Pictures 342).

The rebuke of the father by Jesus and his faith (9:23-24) Neither Matthew

nor Luke records this rebuke and the response of this father. Verse 23 serves as a

rebuke and instructions to the man at the same time for questioning the power of

Jesus to heal the boy. Jesus said, "If thou canst believe, all things are possible to him

that believeth." Jesus is telling him it is not a question of "if" Jesus had the power but

did the father have the faith.5 For Jesus promised, "All things are possible to him that

believeth." Jesus was encouraging the faith of this distressed man. This revelation and

promise of Jesus prompted the man according to verse 24 to immediately cry out and

say with tears, "Lord, I believe; help thou mine unbelief." This father realized "his

faith was far from perfect" and so with "a beautiful display of honesty, he asked Jesus

to help him overcome his unbelief" (Wessel 703). The Amplified Bible renders Mark



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9:24, "At once the father of the boy gave [an eager, piercing, inarticulate] cry with

tears, and he said, Lord, I believe! [Constantly] help my weakness of faith!" Believers

in every age need to request that Jesus help them to increase their faith.

The dethroning of Satan and a magnificent display of the power of Jesus,

the Son of God (9:25-27; Matthew 17:18; Luke 9:42,43) This passage reveals the

dethroning of Satan and sets forth a magnificent display of the power of Jesus proving

that the Servant (is) Jesus the Christ and the Son of God. According to Mark 9:25

Jesus rebukes the foul and evil spirit, casting him out and charging him to enter the

boy no more. Luke adds that "Jesus. . . healed the child, and delivered him again to

his father" (9:42). Matthew records that "Jesus rebuked the devil; and he departed out

of him: and the child was cured from that very hour" (17:18). (This is in contrast to

the methods Jesus used in the healing of the deaf and dumb man in Mark 7:31-37 and

the blind man of 8:22-26). In coming out of the boy, the unclean spirit affected the

boy so severely that he seemed to be dead to the crowd of people according to Mark

9:26. He "was exhausted" (Swete qtd. by Wuest 186), but he was not dead.

According to verse 27, the boy responded to the touch of Jesus and arose. Mark 9:27

declares, "But Jesus took him by the hand, and lifted him up; and he arose." Luke

9:43 alone records, "And they were all amazed at the mighty power of God. . . ." and

"they wondered every one at all things which Jesus did. . . ." Oh, how this manifests

the unlimited power and majesty of God! To God be the glory!

The reason the disciples could not heal this boy (9:28-29; Matthew

17:19-21) When Jesus and the disciples had come apart from the crowd into a house,

privately, they asked Jesus as recorded to verse 28, "Why could not we cast him out?"

The nine disciples wanted to know the reason they could not heal this boy. Jesus

answers them in verse 29, "This kind can come forth by nothing, but by prayer and



326

fasting." This was an indication of the lack of proper faith. "Spirits of such malignity

were quick to discern the lack of moral power and would yield to no other" (Swete

qtd. by Wuest 187). Matthew gives more explanation but concludes the same way. In

Matthew 17:20 Jesus states it was, "Because of your unbelief. . . ." Apparently as

implied in the comments for verse 19, "they had taken" this ability to cast out demons

"for granted" and "had come to believe it was" (Wessel 704) of themselves rather than

of Jesus the Christ. This is reflected in statements of Jesus. They had misplaced faith

and "showed their lack of prayer" (Wessel 704). They were overly self-confident

rather than consciously God-confident.6 As stated previously, They had cast out

devils before and so they were confident they could do it again. But this confidence

was evidently in themselves rather than in God. Jesus not only reproves them but

instructs and encourages them according to Matthew 17:20 when He declares,

"Because of your unbelief: for verily I say unto you, If ye have faith as a grain of

mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it

shall remove; and nothing shall be impossible unto you" (See Mark 11:22,23). When

Jesus said in verse 29, "This kind can come forth by nothing, but by prayer and

fasting," the idea of fasting is that of self control. Clarke writes, "But prayer and

self-control go harmoniously together as the means by which an efficient faith may

best be sought" (135). Proper praying manifests the faith of the believer in God and

His Son.

Summary of Chapter

In Mark 9:2-50 Jesus is proved to be the Christ by His transfiguration and by

His teaching. Mark 9:2-29, proves that Jesus, the Servant, is truly the Christ of God

not only by the transfiguration of Jesus but also by the other events as recorded in



327

these verses. More proof is given by the discussion of the resurrection of Jesus, the

question about the coming and appearance of Elijah, and by healing a boy with an evil

spirit the disciples could not heal.

The transfiguration of Jesus was a glimpse of things to come. The purpose of this

pre-manifestation of the glory of the Son of Man seems to be rooted in the revelation

by Jesus in 8:31-38 of His soon suffering, death, resurrection, and the requirements of

discipleship. Further, the purpose was to prepare them for His forthcoming death, to

bolster their faith and/or prove to them who He is, and to encourage the disciples and

to manifest to them that God had a greater purpose in redemption then just that of

restoring the kingdom of Israel.

Jesus took the inner circle of the disciples up into an high mountain. Luke 9:28

reveals that the motive for going up on the mountain was to pray. While on the

mountain praying, Jesus "was transfigured before" these disciples. This means that

"the fashion of his countenance was altered, and his raiment was white and glistering"

(Luke 9:29). All the majesty and glory of the Son of God came shining through when

He was transformed. This is something these disciples never forgot. They saw Jesus

in His glorified state.

The practical application of this to the daily lives of born-again, blood-bought

believers is given by Paul in Romans 12:1,2. Paul instructed the child of God "to be

transformed." The child of God is to allow what he really is inside [a redeemed and

justified citizen of heaven] to come shining through. The countenance of Jesus was

altered and so the every day countenance of the believer should be also.

Elijah and Moses appeared with Jesus on the mount. They were discussing the

decease of Jesus which He should accomplish at Jerusalem. This emphasizes the

death of Jesus on the cross and that it should not be taken lightly. The cross of Christ



328

is the subject of eternal focus. Their appearance with Jesus proves there is life after

death for the believer and speaks of the sure promise of the resurrection.

When impulsive Peter saw Moses and Elijah with Jesus, he spoke too soon,

suggesting that they make three tabernacles, one for each of the three. It was then that

the shekinah glory cloud appeared and God the Father spoke from heaven saying,

"This is my beloved Son: hear him." This manifested the glory and presence of God

Almighty and that only Jesus is the dearly-beloved One. He is to be worshipped for

He is the Messiah who is the Son of God. Believers are to listen to Jesus and take

heed to the Word of God. The transfiguration and this direct statement from God in

heaven proves that "The Servant (is) Jesus the Christ."

After this Jesus gave the three disciples orders to tell no man about His

transfiguration until after His resurrection. This assured these disciples that Jesus

would be raised from the grave. The resurrection of Jesus assures all believers that

they too will be raised from the grave. Next, they asked Jesus about the prophecy of

Elijah coming first. Jesus answered that Elijah did come first before the Messiah and

that he did suffer. The context of Mark 9:12,13 along with Matthew 11:12-15 and

17:11-13 shows that Jesus was speaking about John the Baptist, His forerunner.

After coming down from the mount, Jesus and the three disciples rejoined the

other disciples. A great multitude had gathered and the scribes were arguing and

trying to confound the other disciples. About this time a man whose son was vexed

with a dumb spirit come to Jesus for help. He had requested the disciples to heal his

boy but they could not. This demon spirit caused seizures of a destructive magnitude.

Since the casting out of devils had been part of the limited commission of the

disciples and they had even been successful at it, Jesus was disappointed that His

disciple could not heal this boy. He charges them with being part of the faithless and



329

perverse generation. The context suggests that they actually had a misplaced faith.

Their confidence to do such was evidently in themselves rather than in God.

Subsequently, Jesus in His loving kindness instructs that the boy possessed by

this unclean demon spirit be brought to Him. Upon being brought to Jesus, the evil

spirit demonstrated his great power causing the boy to have another seizure. These

seizures had almost caused the boy to be destroyed. Thus, the father said to Jesus, "if

thou canst do anything, have compassion on us, and help us." Whereupon, Jesus said,

"If thou canst believe, all things are possible to him that believeth." Jesus was

encouraging the faith of this distressed man. Immediately this father cried out and said

with tears, "Lord, I believe; help thou mine unbelief." Believers in every age need to

request that Jesus help them to increase their faith.

Jesus rebuked this evil spirit, casting him out and charging him to enter the boy

no more and the boy was cured from that very hour. In coming out of the boy, the

unclean spirit affected the boy so severely that he seemed to be dead; but he was not

dead. The boy responded to the touch of Jesus and arose. This was a dethroning of the

devil as to the possession of this boy and sets forth a magnificent display of the power

of Jesus proving that the Servant (is) Jesus the Christ and the Son of God.

The nine disciples wanted to know the reason they could not heal this boy.

Jesus told them, "This kind can come forth by nothing, but by prayer and fasting."

This was an indication of the lack of proper faith and self control. "They had taken"

this ability to cast out demons "for granted" and "had come to believe it was" (Wessel

704) of themselves rather than of Jesus the Christ. Even so, Jesus not only reproves

them but instructs and encourages them according to Matthew 17:20 when He

declares it was, "Because of your unbelief: for verily I say unto you, If ye have faith as

a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder



330

place; and it shall remove; and nothing shall be impossible unto you." Proper praying

manifests the faith of the believer in God and His Son.

Chapter Notes

1. (See page 309) Mark 9:2 and Matthew 17:1 both says "And after six days. . . ."

Luke 9:28 states "And it came to pass about an eight days after these sayings. . . ."

Barnes explains it this way: "That is, six days from the conversation recorded in the

last chapter (Matt 16 or Mark 8). Luke (xi.28) says, about an eight days after.

Matthew (and Mark) mentions the six days that intervened between the day of the

conversation and the transfiguration. Luke includes both those days, and thus reckons

eight. Besides, Luke does not pretend to fix the precise time. He says, "about an eight

days after" (175).

2. (See pages 309 and 310) Wessel explains in his notes: "Another possible site for

the Transfiguration has recently been suggested by W. Liefield, "The Transfiguration

Narrative" (New Dimensions in New Testament Study, edd. R. N. Longenecker and M.

C. Tenney [Grand Rapids: Zondervan, 1974], p. 167)." (Please note the difference in

spelling of Liefield or Liefeld by Wessel and Carson. Wessel spells the author's name

"Liefield" and also "Liefeld" while Carson spells it "Liefeld").

3. (See page 312) Someone has observed that these two Old Testament men, Moses

and Elijah, represent those of the two groups involved in the resurrection and the

rapture (1 Corinthians 15:51-57; 1 Thessalonians 4:13-18). Moses died and will be

resurrected while Elijah "went up by a whirlwind into heaven" without ever having

died just like Enoch who walked with God (Genesis 5:22-24; Deuteronomy 34:1-8; 2

Kings 2:11).

4. (See page 318) The name Elijah means "my God is Jehovah."

5. (See page 325) Some religious groups take this (in Mark 9:23,24) and say the

reason people do not receive miracle healings today is that they do not have enough

faith. But the answer to the reason that people are not miraculously healed today is

that "the day of miracles" is past and ended as proved by 1 Corinthians 13:8. Refer to

the comments on Mark chapter 4:35-41, dissertation chapter 8.

6. (See page 327) In reference to the statement: "They were overly self-confident

rather than consciously God-confident," it would be good to give a test of whether a

New Testament church can do something or not. According to Dr. O. R. Baldwin a

church should ask herself these two questions: one, "ask if something is scriptural"

and two, "is it within reason?" If the answer to both is "yes" then a church may

proceed.



331


---DIVISION SIX---


---CHAPTER 15---


OUTLINE

XV. Proved by Teaching 9:30-50


(Matthew 17:22-23; Luke 9:43-45)

1. Departing, passing through Galilee, and teaching 9:30,31a

(Matthew 17:22a)

2. Predicting again about the His death and resurrection 9:31b,32

(Matthew 17:22b,23; Luke 9:43-45)


(Matthew 18:1-14; Luke 9:46-50)

1. The dispute about greatness and the rebuke of the Lord 9:33-42

2. The demanding requirements of discipleship and seriousness of sin 9:43-50

332


---DIVISION SIX---


---CHAPTER 15---


In this portion of Mark chapter 9, proof is given that the Servant is Jesus the

Christ of God by the doctrines that He teaches. Proof that the Servant is Jesus the

Christ of God has already been given in Mark chapters 8 and the first half of chapter 9

by testimony and by the transfiguration. In Mark 9:30-50 Jesus sets forth to teach His

disciples some important lessons. It is significant and consequential that Jesus for the

second time prophesies and teaches concerning His cross. Next, He teaches how a

born-again, blood-bought believer may be first or approved with God. Jesus taught

this because the disciples were disputing about greatness. This includes an around

about rebuke to them by Jesus. Last, He taught them concerning the seriousness of sin

along with the demanding essentials and necessities of discipleship. These teachings

of Jesus prove Him to be the Christ of God. Accordingly, He expects His disciples in

every age to teach others to show all peoples everywhere that the Servant is Jesus the

true Messiah, the One sent from God, the one and only Savior. This division can be

sub-divided as follows: one, the second prediction concerning His cross, 9:30-32;

333

Matthew 17:22-23; Luke 9:43-45; and two, teaching the disciples while in

Capernaum, 9:33-50; Matthew 18:1-14; Luke 9:46-50.


(Matthew 17:22-23; Luke 9:43-45)

After casting out the foul evil spirit from the boy His disciples could not heal,

Jesus with His disciples passed through Galilee. While doing so Jesus gives forth a

second prediction concerning His death on the cross. The first prediction about the

cross was given in 8:31 and the third in Mark is given in 10:33-34. These three

predictions are also recorded in Matthew 16:21; 17:22,23; 20:18,19 and Luke 9:22;

9:44,45; 18:31-34. This is rather striking, very noticeable. These prophecies

emphasize the death, burial, and resurrection of Jesus. This passage consists of the

following parts: one, departing, passing through Galilee, and teaching, 9:30,31a;

Matthew 17:22a; and two, predicting again about the His death and resurrection,

9:31b,32; Matthew 17:22b,23; Luke 9:43-45.

Departing, passing through Galilee, and teaching (9:30,31a, Matthew

17:22a) Leaving the area of Caesarea Philippi, Jesus now continues His journey

toward Jerusalem. Verse 30 relates "And they departed thence, and passed through

Galilee; and he would not that any man should know it." The wording of verse 30

along with Luke 9:51 shows that Jesus was now finished with His public ministry in

Galilee and had His face set toward Jerusalem. This verse reveals three significant

things: one, they departed from the place of the healing of the boy with the demon

spirit; two, they passed through Galilee; and three, Jesus wanted no one to know their

whereabouts. The first part of verse 31 states "For he taught his disciples. . . ." The

verb "taught" is from the imperfect form of FKFC�UMY� (didasko)��. The imperfect

means that Jesus taught and continued to do so. This reveals why He wanted no one


Proved by Teaching -- (Mark 9:30-50) 334

334

to know their whereabouts. Teaching was a very important part of the ministry of

Jesus and it is an important part of the ministry of pastors today. The series of

withdrawals and retirements were for the purpose of training and teaching the Twelve.

This period was just about over and they needed to be away from the multitudes.

Predicting again about the His death and resurrection (9:31b,32; Matthew

17:22b,23; Luke 9:43-45) What Jesus taught in the last part of verse 31 reveals why

He wanted them to be away from distractions and to be able to pay attention and

meditate on what He was teaching. He prophesied "unto them, The Son of man is

delivered into the hands of men, and they shall kill him; and after that he is killed, he

shall rise the third day." This was the second prediction of His death, burial, and

resurrection (up-standing of the dead). The verb "is delivered" is from the Greek

present passive of RCTCFK�FYOK (paradidomi) and in this case used as the futuristic

present tense. Concerning "the futuristic present tense" Dana and Mantey write, "This

use of the present tense denotes an event which has not yet occurred, but which is

regarded as so certain that in thought it may be contemplated as already coming to

pass" (185). It is interesting and revealing to take note of their further comments about

this particular usage of "the futuristic present tense:"

While the present is thus used "in appearance for the future," it in reality

retains its own temporal and essential force, being employed to denote a future

action "either because it is already firmly resolved upon or because it follows

because of some unalterable law" (Thayer's translation of Lunneman's revision

of Winer: Grammer of the Idiom of the New Testament qtd. in Dana and

Mantey 185).

This verb "is delivered" from RCTCFK�FYOK (paradidomi) may be rendered "is going

to be delivered over" or "to be betrayed." (This same Greek word is translated "is

betrayed" in Matthew 26:2.) The futuristic present has the purpose of startling and

arresting the attention (Rienecker 114). The event of "the betrayal is still in the



335

future," but "it is as good as happening right now" (Wessel 704). It was a foregone

conclusion. [Robertson says it was "some six months ahead" (Word Pictures 344).]

According to Luke 9:43, Jesus wanted them to understand this teaching for He

prefaced it by saying, "Let these words sink into your ears. . . ." Nevertheless, Mark

9:32 says, "But they understood not that saying. . . ." Many times the disciples of

Jesus in this day and time do not understand things either. Verse 32 adds that they

were afraid to ask Jesus about this. Matthew 17:23 relates that "they were exceeding

sorry" or mournful and distressed. Luke 9:45 states "But they understood not this

saying, and it was hid from them, that they perceived it not: and they feared to ask

him of that saying." The question for believers today is "do we understand the death,

burial, and resurrection of Jesus?" Consider the words of the apostle Paul in

Philippians 3:10-14.

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>



>>Jesus, the Messiah, Pays the Half Shekel for the Temple Matthew 17:24-27

<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<


(Matthew 18:1-14; Luke 9:46-50; 14:34,35)

It should be noted that this is the last sub-section of the fourth withdrawal and

return which covers Mark 8:14-9:50. In this passage Jesus continues to teach and train

the Twelve for that which lies ahead of them. He teaches them lessons on how to be

considered to be great before God which includes a lesson in humility. He adds a

lesson about the demands, challenges, and requirements of continuing to be His

disciple. This includes a lesson about the seriousness of sin.

One may ask the question: "Just how serious is sin, and the punishment for

sin?" It is so serious that God had to send His only begotten Son to pay for our sin and

sins by suffering and dying on the cruel cross of Calvary in order to pay for our sins in



336

full. It is so serious that Jesus said "if thy hand offend thee, cut it off: it is better for

thee to enter into life maimed, than having two hands to go into hell, into the fire that

never shall be quenched: Where their worm dieth not, and the fire is not quenched"

(Mark 9:43-44). Sin is so serious that God prepared hell or the lake of everlasting fire

for the devil and his angels and also for the unredeemed, the unsaved (Matthew

25:41). Sin is so serious that Jesus instructed His disciples that it is better to be saved

or enter into eternal life: maimed, crippled, and/or blind in one eye than having two

eyes, both feet and both hands to be cast into hell fire: "Where their worm dieth not,

and the fire is not quenched" (Mark 9:43-48). Sin is serious and Jesus demands that

His disciples be living sacrifices in order to get the message of eternal salvation to

this lost, doomed, and dying world (Romans 12:1,2).

The teachings of Jesus while in Capernaum at this time may be sub-divided as

follows: one, the dispute about greatness and the rebuke of the Lord, 9:33-42;

Matthew 18:1-14; Luke 9:46-50; and two, the demanding requirements of

discipleship and seriousness of sin; 9:43-50; Matthew 18:1-14; Luke 14:34,35. It is a

shock to find the disciples contending with one another over who would be the

greatest. But it must be remembered that they were only human and at that time did

not understand the teaching of Jesus about His cross. They were looking for Him to

set up His rule and reign very soon. Nevertheless, He explains that to be great one

must become like a little child and be humble. Jesus goes on to bring out in the last

few verses of Mark chapter 9 that Holy Spirit led self-discipline is the key to being

one of His disciples. Jesus is proved to be the Christ of God by His own teaching to

His believers and by the teachings of His true disciples to others.

The dispute about greatness and the rebuke of the Lord (9:33-42 Matthew

18:1-14; Luke 9:46-50) Verse 33 relates "And he came to Capernaum: and being in



337

the house he asked them, What was it that ye disputed among yourselves by the way?"

Jesus and His disciples have come back to the headquarters of His earlier Galilean

ministry and to the house that most likely belonged to Peter and Andrew (Clarke 136)

(Mark 1:29). Jesus uses this time to give them obviously needed instructions which

continue through verse 50. Jesus asks the question about what they were disputing

along the way. Verse 34 says "But they held their peace: for by the way they had

disputed among themselves, who should be the greatest." This implies that they were

"embarrassed and ashamed" (Wessel 706) and this is why "they held their peace"

since it was about who would be greatest. They were Jews who were a proud and

haughty people and the disciples were influenced by their own people (Wessel 706).

But the question is: "Are believers a whole lot different in this day and age?" In verse

35 the Twelve were taught by the Master of All that "If any man desire to be first, the

same shall be last of all, and servant of all." Jesus was teaching them a lesson in

humility and that humility was the key to being the "greatest in the kingdom of

heaven" (Matthew 18:4). This means being a "servant of all." In Matthew 18:4 the

Model Servant declares, "Whosoever therefore shall humble himself as this little

child, the same is greatest in the kingdom of heaven." One can be humble and yet

defend divine truth (Moses is a good example of this and Jesus is the best example of

this.) Humility does not mean that disciples are to let folks beat them down. Dr. O. R.

Baldwin gives one of the best definitions of humility to be found. He taught that if

one is to be humble he or she has determined that the will of God will be done in his

or her life and actions, regardless of what may happen and where one may have to go

or to do (from class notes and sermons preached).

Jesus illustrates the truth of verse 35 in verses 36, 37 by taking a little child in

His arms and telling them all how to be truly great in the eyes of God. Verse 36



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relates, "he took a child, and set him in the midst of them: and when he had taken him

in his arms, he said unto them." Verse 37 records what Jesus said and is related to

John 14:1,9-12. In John 14:1 Jesus states "Let not your heart be troubled: ye believe

in God, believe also in me." In verse 37 Jesus said that whosoever shall receive a little

child "in my name, receiveth me: and whosoever shall receive me, receiveth not me,

but him that sent me." The Twelve were to become like children (humble, trusting,

obedient, loving) to become His "true representatives" (Wessel 706) and servants.

Thus, if people will receive them, they are receiving Christ and if Christ, then God

also. Jesus taught this principle by being the humble servant of all and of the Father.

Therefore, He was and is the greatest of all. Jesus said in Mark 10:45 "For even the

Son of man came not to be ministered unto, but to minister, and to give his life a

ransom for many." This principle when believed and practiced will put strife and

envying out of New Testament churches and cause them to grow, glow, and go for

Christ. Disciples of Jesus must become like children in humility to become His true

representatives and servants. If people will receive His representatives, they are

receiving Christ and if Christ, then God also. Jesus declares to His disciples in

Matthew 10:40-41 "He that receiveth you receiveth me, and he that receiveth me

receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall

receive a prophet's reward; and he that receiveth a righteous man in the name of a

righteous man shall receive a righteous man's reward." The context of Matthew

10:40-42 shows that what Jesus is teaching here in Mark 9:34-42 is very similar to

what He taught in Mark 8:34-38.

Verses 38-42 are really an extension of the lesson in humility and true greatness

and should go with verses 33-37. The statement of Jesus in verse 37 provoked an

answer by John who seems to have been speaking for the whole group since the



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plural pronoun "we" is used. In a way, John seems to be saying, "this is what we did,

do you approve?" Verses 38 records "And John answered him, saying, Master, we

saw one casting out devils in thy name, and he followeth not us: and we forbad him,

because he followeth not us." John did not name the one they saw casting out devils

in the name of Jesus of whom the disciples had rebuked because he did not follow

with them. Perhaps they did not know him. At the best they did not believe he was

following Jesus in the right way.

Jesus answers John in verses 39, 40 with a common sense answer. Jesus said,

"Forbid him not: for there is no man which shall do a miracle in my name, that can

lightly speak evil of me. For he that is not against us is on our part." His answer is

an application of Matthew 7:20 where He said, "By their fruits ye shall know them."

In essence the answer of Jesus told them not to forbid such a one doing a mighty work

in the name of Jesus for such a one would not be able to "lightly speak evil of me.

For he that is not against us is on our part" or is for us. This is similar to what Moses

told Joshua in an incident in Numbers 11:26-30 where Moses said, "would God that

all the LORD'S people were prophets. . . ." This is similar to the rejoicing of the apostle

Paul that in every way Christ was preached, whether from the best of motives or not

(Philippians 1:12-20).

This is a lesson of charity and mutual recognition but not one of compromising

the truth. The key to the whole teaching is the fact that whatever is done is to be done

"in my name," that is, the name of Jesus (9:39-41). (There may have been some

jealously involved on the part of the apostles since they had just been discussing

greatness and earlier had failed in casting out the evil spirit of the boy.) In Matthew

12:30 Jesus said, "He who is not with me is against me."



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Verse 41 seems to go with verse 37 before Jesus was interrupted by John. Yet it

serves as a good example of the principle stated in verses 39, 40. In verse 41 Jesus

declares "For whosoever shall give you a cup of water to drink in my name, because

ye belong to Christ, verily I say unto you, he shall not lose his reward." Jesus is

saying that anyone who gives one of His disciples a drink of water in His name

because they belong to Christ they shall not lose their reward. The small act of giving

a drink represents the fact that God recognizes all things, big or small, done in the

name of Christ. For, to do something for a representative of Christ is to do it for

Christ (Matthew 10:42, 25:40; 1 Corinthians 3:23). What is the reward? To receive

the approval of God.

Verse 42 seems best to be put with what precedes rather than what follows it

(Wessel 707). Jesus is continuing with the answer to the response of John in verse 38.

In verse 42 Jesus states, "And whosoever shall offend one of these little ones that

believe in me, it is better for him that a millstone were hanged about his neck, and he

were cast into the sea." The words "little ones that believe in me. . ." means the same

as the ones in verse 41 that Jesus said "belong to Christ." The verb "shall offend" is

from the aorist subjunctive of the Greek verb �UMCPFCNK�\Y (skandalizo) meaning

"to cause to stumble, to cause one to stumble in his faith" (Rienecker 114). Jesus is

still referring back to verses 38-40. Thus Jesus is saying that if a person is serving

Him, that is, doing things in His name and is a believer in Him, he will receive his

reward and others should not cause such a one to stumble by discouraging him. In

fact, Jesus said death by drowning would be a better experience than that one should

be the cause of the stumbling of one of His servants. The word "millstone" is from

two Greek words (The New Testament, The Greek Text 84). The first word is NK�SQL

(lithos) and means "a stone, of small stones. . . of a large stone. . . of building stones. .



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. metaphorically of Christ" (Thayer 378). The second word is OWNKMQXXL�(mulikos) and

means "belonging to a mill" (Thayer 419). Literally, NK�SQL�OWNKMQXXL�(lithos mulikos)

could be rendered, "a large stone belonging to a mill" (Looney, various translation).

This most likely speaks of the large upper stone in a mill. Clarke writes that this "is

not the stone of the ordinary hand-mill. . . but the stone of the larger mill that was

turned by beasts of burden" (Clarke 139). This millstone was one that was turned by a

donkey in contrast to the small hand-mill served by a woman of that day. Jesus used

this method of death because "the Jews, with their fondness for paying funeral honors

to the dead, may well have had a great horror of it" (Clarke 139).

The demanding requirements of discipleship and seriousness of sin

(9:43-50; Matthew 18:1-14; Luke 14:34,35) The general subject of Mark 9:43-50 is

that the Spirit led and aided self-discipline is required of the disciple of Jesus Christ.

[This amounts to being filled (or being controlled) by the Spirit (Ephesians 5:18).]

Jesus uses the language of exaggeration to make His point and to emphasize it. He is

also showing the great and immensely precious value of entering life or the kingdom

of God over against being cast into hell. Jesus wants all of His disciples, disciples in

every generation, to realize just how serious sin is.

In verses 43-48 Jesus is teaching concerning the seriousness of sin, and yet He

is illustrating the demanding requirements of discipleship. He is speaking, in a sense,

to both the lost and to the saved. Jesus said,

And if thy hand offend thee, cut it off: it is better for thee to enter into life

maimed, than having two hands to go into hell, into the fire that never shall be

quenched: Where their worm dieth not, and the fire is not quenched. And if

thy foot offend thee, cut it off: it is better for thee to enter halt into life, than

having two feet to be cast into hell, into the fire that never shall be quenched:

Where their worm dieth not, and the fire is not quenched. And if thine eye

offend thee, pluck it out: it is better for thee to enter into the kingdom of God

with one eye, than having two eyes to be cast into hell fire: Where their worm

dieth not, and the fire is not quenched (Mark 9:43-48).



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Jesus is using statements about the hand, foot, and eye, saying if they cause one to

stumble, to sin, and even not to enter the kingdom of God, it would be better if the

hand or foot were cut off and the eye plucked out. Wessel writes, "The main point of

vv. 43-50 is that it so important to enter into life—i.e. eternal life. . . that radical

means must be taken to remove what can prevent it, viz., sin" (708). The cutting off

of the hand or foot or the plucking out of the eye is not to be taken literally but

figuratively and in a spiritual sense. The Hebrews, like others, were accustomed to

representing the affections of the mind by the members or parts of the body. To the

lost Jesus is saying you must abandon sin, repent and turn to God, otherwise you will

be cast into hell where the fire shall never be quenched and the worm dieth not. So

Jesus uses these illustrations to show it is better to enter worthwhile life (life eternal)

and yet be maimed than not to enter at all and be cast into hell.

On the other hand, He wants the saved to understand that they must abandon sin

if they would live the abundant life — life empowered by God giving glory to God

and satisfying both to God and to the person himself. The seriousness of sin is

emphasized by the commands to cut off the hand, cut off the foot, and pluck out the

eye. These body members represent the occasion of sin and apostasy. To put this into

focus consider what the apostle John wrote to born-again, blood-bought believers:

Love not the world, neither the things that are in the world. If any man love

the world, the love of the Father is not in him. For all that is in the world, the

lust of the flesh, and the lust of the eyes, and the pride of life, is not of the

Father, but is of the world. And the world passeth away, and the lust thereof:

but he that doeth the will of God abideth for ever" (1 John 2:15-17).

Jesus makes it clear and plain that it is better to enter life and/or the kingdom of God

maimed, or lame, or blind than to be in possession of all that is natural to man and to

be cast into hell. This is figurative since it is true that sin dwells in the heart.

Self-mutilation is not really being taught nor is it true that people in heaven will be



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lame, one eyed or the like. Two things need to be noted: one, no one is ever saved

by self mutilation or suicide or self-destruction or self-violence; and two, once a

person is saved by grace through faith in Jesus, he or she is safe and secure and

will never be cast into hell.

Jesus is teaching self-conquest through the power of the Spirit of God (1

Corinthians 9:24-27; Romans 6:19; Colossians 3:1-11). The apostle Paul wrote:

Know ye not that they which run in a race run all, but one receiveth the prize?

So run, that ye may obtain. And every man that striveth for the mastery is

temperate in all things. Now they do it to obtain a corruptible crown; but we

an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one

that beateth the air: But I keep under my body, and bring it into subjection:

lest that by any means, when I have preached to others, I myself should be a

castaway (1 Corinthians 9:24-27).

In Colossians 3:1-11 Paul declares that the believers are to ". . .Mortify therefore your

members which are upon the earth; fornication, uncleanness, inordinate affection, evil

concupiscence, and covetousness, which is idolatry. . . ." In Mark 9:43-48 Jesus is

using the bodily members as convenient illustrations of that which is nearest and most

indispensable to a person. Jesus is teaching that the believer should sacrifice what is

nearest and dearest to him if it causes one to stumble. It is better to endure the

sacrifice than, by avoiding it, lose thyself. This again is referring to the teachings of

Jesus in Mark 8:34-38. On the positive side, Jesus would have His disciples dedicate

their hands, feet, and eyes to service for Him and to be living sacrifices unto Him of

which the Bible says is reasonable service (Romans 12:1,2).

The word "hell" in verses 43,45,47 is from the Greek word IG�GPPC (geenna)

(pronounced and spelled "gehenna" in English). Wessel writes "The word translated

'hell' is gehenna, a Greek form of the Hebrew words gehinnom ("Valley of Hinnom")"

(708). The Analytical Greek Lexicon says of IG�GPPC (geenna),

properly the valley of Hinnom, south of Jerusalem, once celebrated for the

horrid worship of Moloch, and afterwards polluted with every species of filth,



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as well as the carcasses of animals, and dead bodies of malefactors; to

consume which, in order to avert the pestilence which such a mass of

corruption would occasion, constant fires were kept burning; hence, hell. . .

(76).

This literal valley was at one time a place where human sacrifices were made. These

human sacrifices were put to a stop by King Josiah (2 Kings 23:10), but then this

valley became a garbage dump and place of rubbish, animal carcasses, human

excrement and so forth (Wessel 708). Fires were kept burning there all of the time and

worms never died. Isaiah 66:24 speaks of this very thing. Jesus uses the picture of

something familiar to the Hebrews to show in small degree what the eternal place of

punishment would be like. Hence, He uses the word IG�GPPC (geenna) to name the

real literal place of literal eternal punishment where the worm never dies and the fire

never, never shall be quenched. Robertson says this is "Not Hades, but Gehenna. . . .

It is thus a vivid picture of eternal punishment" (346). The parallel in Matthew 18:8

makes it clear that Jesus was speaking of being "cast into everlasting fire." Thus

"gehenna hell" or "gehenna hell fire" is the place of eternal punishment as spoken of

in Matthew 25:41,46. This is what Jesus meant in this passage in Mark 9:43-48. This

is speaking of the lake of fire as used in Revelation 20:11-15; 21:8. Hell is a place of

fire, brimstone, and eternal torment and should be preached as such today to warn the

lost sinner of the lake of fire and thus to flee to Jesus as personal Savior.

Jesus declares in Mark 9:43-48 the same thing three times to emphasize the

eternal nature of hell. He declares, speaking of hell, "Where their worm dieth not, and

the fire is not quenched." Both verbs "dieth not" and "is not quenched" are present

indicative verbs. Davis says that "Continued action, or a state of incompletion, is

denoted by the present tense,—this kind of action is called durative or linear. The

action of the verb is shown in progress, as going on." (25). This means that hell is a

place of everlasting punishment. The verb in verse 43 "never shall be quenched"



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comes from C�UDGUVQL�(asbestos) means "unquenchable" and is the word from which

the English word asbestos is derived.

In verses 49-50 Jesus continues to teach on the demanding requirements of

discipleship. In context verse 49 refers to the unquenchable fire of Gehenna-hell of

verse 48 and forward to the Spirit led self-discipline of verse 50 (Wuest 193). These

verses continue to show that Spirit led and aided self-discipline (that is, to allow the

Spirit to control the daily life of the believer) is required of the disciple of Jesus Christ

(Ephesians 5:18). This echoes what Jesus taught about discipleship in the last part of

Chapter 8. Jesus declared in Mark 8:34-35 "Whosoever will come after me, let him

deny himself, and take up his cross, and follow me. For whosoever will save his life

shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same

shall save it."

Admittedly, verses 49,50 are very difficult to interpret. Clarke states of these

two verses, "A saying without parallel, and one of the most difficult in the Gospels"

(142). Wessel, more or less, echoes this statement of Clarke by writing that this is

"one of the most difficult verses in Mark" (709). The interpretation of Mark 9:49,50

must be given in the light of the definitions of the words "salt, salted, fire, and

saltness" and Leviticus 2:13.

In the strictest sense, the word "salt" means "a crystalline compound, sodium

chloride. . . occurring as a mineral" (American College Dictionary 1071). It is

commonly called table salt. In a figurative sense, "salt" can mean "Common Sense"

and/or "a dependable steadfast person or group of people — usually used in the

phrase salt of the earth" (Merriam Webster's 1098). In verses 49,50 Jesus is using the

words, "salt, salted, and fire," in the figurative sense. The word "salt" in verse 49 is

from C=NL =�(hals)1, a primary root (Strong's 251). The word "salt" used three times in



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verse 50 is from C=NCL (halas)1 and figuratively means "prudence" (Strong's 217).

Thayer says C=NCL (halas) means,

salt with which food is seasoned and sacrifices are sprinkled . . . salt is a

symbol of lasting concord, because it protects food from putrefaction and

preserves it unchanged. Accordingly, in the solemn ratification of compacts,

the Orientals were, and are to this day, accustomed to partake of salt together. .

. (salt speaks of) wisdom and grace exhibited in speech: Col. 4:6 (25).

The verb "shall be salted" used twice in verse 49 is from the future indicative of

CBNK�\Y (halizo) which means "to salt, season with salt, sprinkle with salt" (Thayer

27). It has the idea of "to restore flavor" (Bushell, Bible Works for Windows v. 2.3).

The words "have lost saltness" used in verse 50 is from C�PCNQL� (analos) means

"without salt, unsalted" (Thayer 39). It has the idea of "insipid" (Bushell, Bible Works

for Windows v.2.3c). Thayer says the words "salt have lost his saltness" means "salt

destitute of pungency" (39).

Jesus said in verse 49 "For every one shall be salted with fire, and every

sacrifice shall be salted with salt." To interpret verse 49 one must consider Leviticus

2:13, "And every oblation of thy meat-offering (meal-offering) shalt thou season with

salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from

thy meat-offering; with all thine offerings thou shalt offer salt." The expression

"meat-offering" or meal or grain-offering is from the Hebrew noun K[Q!PL (minchah).

This word is "from an unused root meaning to apportion, i.e. bestow. . . tribute, spec.

a sacrificial offering (usually bloodless and voluntary): —gift, oblation, (meat)

offering, present, sacrifice" (Strong's 4503). Jesus is using Mark 9:49 as an

application and commentary on Leviticus 2:13. Crumley comments on Leviticus 2:13:

The "Meat Offerings" . . . were to include salt as an essential ingredient. Salt

typifies spiritual character, Matt. 5:13; Mark 9:49; Luke 14:34; Col. 4:6. It is a

symbol of a covenant which cannot be broken, Num. 18:19; 2 Chron. 13:5. In

the ancient world, it was customary that one extend hospitality even to his

enemy. And if that hospitality included the eating of food seasoned with salt,



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this constituted a perpetual bond which prohibited either of the two parties

from harming the other (Crumley, The Pentateuch 534).

Commenting on Leviticus 2:13 Cook writes "Not only every Minchah, but every

animal offering was to be accompanied by salt. It was the one symbol which was

never absent from the Altar of Burnt-offering, showing the imperishableness of the

love of Jehovah for His People" (116). Another commentator states,

Salt is necessary in the diet and was a necessary ingredient in all the offerings.

It became a symbol of God's covenant (v.13) and is so used in his covenant

with the priests in which he gave them their portion of the peace offering

(Num 18:19). It is referred to again in connection with the Davidic Covenant

(2 Chron 13:5). (Harris, R. Laird 542).

The term "a covenant of salt for ever before the LORD" is used in Numbers 18:19. In

2 Chronicles 13:5 the Bible speaks of the Davidic covenant (that the kingdom would

belong to David and his sons) as "a covenant of salt" and implies that it is an

everlasting covenant. "Hence, 'a covenant of salt for ever before the Lord' is an

indissoluble covenant" (Fausset 620).

The word "fire" is used in many ways beside that which cooks food and heats

and comforts the place of dwelling and so forth. "Fire is represented as the symbol of

Jehovah's presence and the instrument of his power, in the way either of approval or

of destruction" (Exodus 3:1,2; 14:19,24 etc.) (Smith, William 193). The presence of

God was represented by the fire of the burning bush (Exodus 3:1,2; Acts 7:30) and

"through the pillar of fire and of the cloud" (Exodus 13:21-22; 19:14-24; 40:38) and

so forth. Destroying fire is used as representative of the power and judgment of God

(Numbers 11:1-3; 2 Thessalonians 1:8; Hebrews 12:18; etc.). Hebrews 12:29 states

"For our God is a consuming fire." Malachi 3:2,3 speaks of God as "like a refiner's

fire, and like fullers' soap: And he shall sit as a refiner and purifier of silver: and he

shall purify the sons of Levi, and purge them as gold and silver. . . ." Fire as in the



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fire of the refiner is used to get rid of the dross. Fire is a symbol of the work of the

Holy Spirit (Acts 2:1-3).

In first part of Leviticus 2:13 the Bible says, "every oblation. . . shalt thou

season with salt;" so Jesus declares in the first part of Mark 9:49, "For every one shall

be salted with fire." Hence every person, whether lost or saved is salted or seasoned or

goes through the fire. [In both cases, each one proves the everlasting aspect of the

covenant of salt: one is a covenant of the wrath of Jehovah and the other a covenant

of everlasting love, peace, and joy in the kingdom of the heaven (Clarke 142).] The

fire may be the fire of the refiner or it may be the consuming fire and fire of judgment.

If a person dies and is never saved by trusting Jesus, they will one day experience the

everlasting fire of God in the lake of fire (Revelation 20:9-15; 21:8). Thus they "shall

be salted with fire." On the other hand, the saved "shall be salted" (or seasoned) with

fire of the refiner to be purified and to be rid of the dross. God uses the fires of

persecution, trials, suffering, and His hand of chastening in the life of the believer to

cause him to be conformed to the image of Christ Jesus (Romans 8:28,29; Hebrews

12:3-14). The believer is to be a living sacrifice. The apostle Paul wrote,

I beseech you therefore, brethren, by the mercies of God, that ye present your

bodies a living sacrifice, holy, acceptable unto God, which is your reasonable

service. And be not conformed to this world: but be ye transformed by the

renewing of your mind, that ye may prove what is that good, and acceptable,

and perfect, will of God (Romans 12:1-2).

The apostle Peter declares "That the trial of your faith, being much more precious

than of gold that perisheth, though it be tried with fire, might be found unto praise and

honour and glory at the appearing of Jesus Christ" (1 Peter 1:7). Also consider

"Beloved, think it not strange concerning the fiery trial which is to try you, as though

some strange thing happened unto you:" (1 Peter 4:12). Hence, Jesus said in the last

part of Mark 9:49 "every sacrifice shall be salted with salt."



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The right amount of table salt is an essential element in the physical life of the

human body. Without it the human body cannot function properly for very long. This

can also be said of the Spirit of God in relationship to the spiritual life of the

born-again, blood-bought believer. The new birth is an operation of the Holy Spirit of

God upon the heart of the repentant believer at the point of faith in Jesus. Afterward,

the Spirit dwells in the heart of the believer forever. During the earthly life of the

believer the believer is to serve Christ in the power of the Spirit. The believer has a

choice. He or she can either yeild to the Spirit or not. In verses 49,50 Jesus is saying

yielding to the Spirit to serve Him is to have salt in oneself. "Salt" in verses 49,50

may very well represent the result of the work of the Spirit upon the heart of the

believer. "Every one must be salted somehow, either with the unquenchable fire of

Gehenna or the severe fire of self-discipline. Wise is he who chooses the latter

alternative" (Expositor's qtd. in Wuest 193).

In Mark 9:50 Jesus states "Salt is good" meaning it has many uses that are a

blessing and help to mankind. Jesus is now using it "in a domestic setting and not a

religious. . . one as in verse 49" (Wessel 709). "As one of the most essential articles

of diet, salt symbolized hospitality; as an antiseptic, durability, fidelity and purity"

(Smith, William 581). Jesus had called His disciples the salt of the earth in Matthew

5:13. He used it in the sense of a preservative. Jesus continues in verse 50 to say "but

if the salt have lost his saltness, wherewith will ye season it?" Salt can lose its

saltiness (Matthew 5:13; Luke 14:34). "Jesus is warning His disciples not to lose that

characteristic in them that brings life to the world and prevents its decay" (Wessel

709). What is that characteristic? It is the devotion of the disciples to Jesus and His

Great Commission to "preach the gospel to every creature" (Mark 16:15; Matthew

28:18-20). It is to allow the Spirit to lead and guide in self-discipline and



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"self-sacrifice to Jesus Christ and His gospel" (Wessel 709). How can this

characteristic be lost and thus the disciples become worthless? If they continue their

selfishness and wrangling about who should be greatest as spoken of in Mark 9:33-35.

Therefore, Jesus continues in verse 50 by admonishing them to "Have salt in

yourselves, and have peace one with another."2 Jesus is commanding them to "Keep

the seasoning power, the preserving sacrificial Fire, within your hearts, and as a first

condition of its presence there, be at peace with your brethren. Thus, the discourse

reverts to the point from which it started (v. 33). Disputes about precedence

endangered the very existence of the new life." (Swete qtd. in Wuest 193). Believers

need to remember the teaching of Jesus of Luke 9:23 when He states emphatically, "If

any man will come after me, let him deny himself, and take up his cross daily, and

follow me." The apostle Paul reinforced this by exhorting in Colossians 4:6 "Let your

speech be alway with grace, seasoned with salt, that ye may know how ye ought to

answer every man."

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>



>>Proper Treatment Toward an Offending Brother and the Duty

of Forgiveness Matthew 18:15-35

>>Messiah's Followers Must Give Up Everything for His Service Matthew 8:19-22;

Luke 9:57-62

>>Rejecting the Advice of His Half-brothers to Exhibit Himself

in Judea John 7:2-9

>>Going privately to Jerusalem via Samaria Luke 9:51-56;

John 7:10

<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

Summary of Chapter

In this section of Mark chapter 8:10-38 and chapter 9:1-50 Jesus, the Servant, is

proven to be the Christ of God, the One promised in the Old Testament that God

would send. This has been proven by testimony, by the transfiguration, and by His

teaching or doctrine throughout these chapters and especially in Mark 9:30-50. In



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these verses Jesus teaches some very important lessons not only for the Twelve, but

for His disciples in every age.

It is significant that Jesus for the second time prophesies and teaches concerning

His cross. No one, no mere human could do this. Only the Triune God would know

this; only God the Father, God the Son, and God the Holy Spirit would be able to

predict about the cross of Calvary.

Next, because His disciples were disputing among themselves as to who should

be the greatest, Jesus teaches how a believer may be first or approved with God. He

declared in verse 35 "If any man desire to be first, the same shall be last of all, and

servant of all." Setting a child in the midst of them, He taught that one must become

like a little child. In Matthew 18:4 Jesus declares, "Whosoever therefore shall humble

himself as this little child, the same is greatest in the kingdom of heaven." In Mark

9:37 He states, "Whosoever shall receive one of such children in my name, receiveth

me: and whosoever shall receive me, receiveth not me, but him that sent me." This

type of teaching is not what man in his pride would think nor teach. Only One sent

from God would teach this. According to Mark 10:45 and for that matter the entire

book of Mark teaches that Jesus was the Ideal, Model Servant of God. Besides being

the Redeemer, He is the perfect example.

Jesus also taught them that anyone who would serve Jesus in His name should

not be forbidden to do so. He taught in verse 39, 40 that whoever is doing a mighty

work in the His name, that such a one would not be able to "lightly speak evil of me.

For he that is not against us is on our part." This is an application of Matthew 7:20

where He said, "By their fruits ye shall know them."

Jesus further taught that anyone who gives one of His disciples a drink of water

in His name (doing even a small thing) because they belong to Christ they shall not



352

lose their reward. To do something for a representative of Christ is to do it for Christ.

On the other hand, Jesus taught that if a believer, one of His little ones, is serving

Him according to His Word, he will receive his reward and others should not cause

such a one to stumble by discouraging him. In fact, Jesus said death by drowning

would be a better experience than that one should be the cause of the stumbling of one

of His servants.

Last, in verses 43-48 Jesus taught concerning the seriousness of sin, and yet He

is illustrating the essentials and necessities of discipleship. He is speaking, in a sense,

to both the lost and to the saved. He shows the great and immensely precious value of

entering life or the kingdom of God over against being cast into hell. He uses

exaggeration and figurative language to emphasize His point. Jesus uses statements

about the hand, foot, and eye, saying if they cause one to stumble, to sin, and even not

to enter the kingdom of God, it would be better if the hand or foot were cut off and

the eye plucked out.

To the lost Jesus is declaring you must repent and turn to God, otherwise you

will be cast into hell where the fire shall never be quenched and the worm dieth not.

He wants the saved to understand that they must abandon sin if they would live the

abundant life — life empowered by God giving glory to God. Jesus would have His

disciples dedicate their hands, feet, and eyes to service for Him and to be living

sacrifices unto Him (Romans 12:1,2).

Jesus uses the vivid picture of something familiar to the Hebrews, the Valley of

Hinnom, to show in small degree what the eternal place of punishment, Gehenna-hell,

would be like (Mark 9:43-48). Gehenna-hell is the real literal place of literal eternal

punishment where the worm never dies and the fire never shall be quenched. This is

the place of eternal punishment as spoken of in Matthew 25:41,46; Revelation



353

20:11-15; 21:8. Hell is a place of fire, brimstone, and eternal torment and should be

preached as such today to warn the lost to flee to Jesus as personal Savior.

In verses 49-50 Jesus continues to teach on the demanding requirements of

discipleship. Verse 49 refers to the unquenchable fire of Gehenna-hell of verse 48 and

forward to the Spirit led self-discipline of verse 50 (Wuest 193). Jesus is using the

words, "salt, salted, and fire," in the figurative sense. According to their spiritual

condition, every person shall be salted or seasoned with either the fire of the refiner so

as to be rid of dross and to be conforming to the image of Christ; or if lost and they

die in that condition, they will be seasoned with the consuming fires of hell. Jesus is

using Mark 9:49 as an application and commentary on Leviticus 2:13. The Old

Testament teaches that "a covenant of salt" is an everlasting and indissoluble

covenant. Hence every person, whether saved or lost is salted or goes through the fire.

[In both cases, each one proves the everlasting aspect of the covenant of salt: one is a

covenant of the wrath of Jehovah and the other a covenant of everlasting love, peace,

and joy in the kingdom of heaven (Clarke 142).] The believer is to be a living

sacrifice (Romans 12:1,2).

In verses 49,50 Jesus is saying that yielding to the Spirit to serve Him is to have

salt in oneself. In verse 50 Jesus states "but if the salt have lost his saltness,

wherewith will ye season it?" Salt can lose its saltiness. "Jesus is warning His

disciples not to lose that characteristic in them that brings life to the world and

prevents its decay" (Wessel 709). That characteristic is the devotion of the disciples to

Jesus and His Great Commission to "preach the gospel to every creature." It is to

allow the Spirit to lead and guide in self-discipline and "self-sacrifice to Jesus Christ

and His gospel" (Wessel 709). This characteristic will be lost if they continue their

selfishness and wrangling about who should be greatest. Thus Jesus admonishes them



354

to "Have salt in yourselves, and have peace one with another." Believers need to

practice the teaching of Jesus of Luke 9:23 when He states emphatically, "If any man

will come after me, let him deny himself, and take up his cross daily, and follow me."

The teachings in Mark 9:30-50 prove Jesus to be the Christ of God. He expects

His disciples in every age to deny self, be humble, and being empowered by the Spirit

of God to teach others to show all peoples everywhere that the Servant is Jesus the

true Messiah, the One sent from God, the one and only Savior.

Chapter Notes

1. (See page 346, 347) The Greek noun C=NCL (halas) rendered "salt" is a late form of

the word C=NL =�(hals) (Vines 987).

2. (See page 351) Commenting on the last part of verse 50 "have salt in yourselves,

and have peace one with another" Fausset writes:

. . . as no sacrifice to God, and no food to man, is acceptable without salt, so

prayers offered without "peace" of heart towards fellow men are savourless; a

warning to the disciples who had just been disputing with one another, and

judging fellow men who used Jesus' name though not following the disciples

(Mark 9:33-50) (620).

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>



(The Later Judean Ministry)

>>Jesus Coming to the Feast of Tabernacle Creates Great

Excitement About the Messiahship John 7:11-52

>>Account of the Adulteress Brought to Jesus John 7:53-8:11

>>Jesus Angers the Pharisees by Claiming to be the Light of the World

John 8:12-20

>>Pharisees Attempt to Stone Jesus John 8:21-59

>>Giving Sight to a Man Born Blind John 9:1-12

>>Persecution by the Pharisees of the Man Born Blind John 9:13-34

>>Befriending the Man Born Blind John 9:35-41

>>The Allegory of the Good Shepherd John 10:1-21

>>Sending Forth the Seventy and Their Joyous Return Luke 10:1-24

>>Answering a Lawyer's Question; Account of the Good Samaritan

Luke 10:25-37

>>Jesus, the Guest of Martha and Mary Luke 10:38-42

>>Teaching the Disciples to Pray; Parable of the Importunate Friend Luke 11:1-13



355

>>Blasphemous Charge of League with Beelzebub Luke 11:14-36

>>Dining with a Pharisee; Denouncing the Pharisees and Lawyers Luke 11:37-54

>>Teachings About the Hypocrisy of the Pharisees Luke 12:1-12

>>Teachings About Covetousness (Parable of the Rich Fool) Luke 12:13-34

>>Teachings About the Need of Preparedness for His Second Coming Luke 12:35-48

>>Christ's Approaching Suffering and Sufferings to be Endured Luke 12:49-59

>>Teachings About the Universal Need of Repentance Luke 13:1-13

>>Healing a Crippled Woman on the Sabbath and the Controversy Luke 13:10-21

>>At the Feast of Dedication - Jews Try to Stone Jesus John 10:22-39

(THE LATER PEREAN MINISTRY)

It is with Mark 10:1 that this commentary will again resume.



>>Withdrawal From Jerusalem to Beyond Jordan John 10:40-42

>>Teachings About Being Excluded from the Kingdom Luke 13:22-30

>>Message to Herod and Lamentations for Jerusalem Luke 13:31-35

>>Healing the Man with Dropsy and His Defense Luke 14:1-6

>>Parables of the Ambitious Guest and of the Great Supper Luke 14:7-24

>>Warnings About the Cost of Discipleship Luke 14:25-35

>>Parables of the Lost Sheep, Coin, Prodigal Luke 15:1-32

>>Parable on Stewardship-The Unjust Steward Luke 16:1-13

>>The Pharisees Deriding Jesus; Jesus Answering them Luke 16:14-18

{The Law and the Prophets until John (Luke 16:15-17)}

>>The Rich Man and Lazarus Luke 16:19-31

>>Teaching Concerning Offenses and Service Luke 17:1-10

>>Jesus Raises Lazarus From the Dead John 11:1-44

>>Effect of the Raising of Lazarus- Departure to Ephraim John 11:45-54

>>Circling Through Samaria, Galilee, Going to Jerusalem Luke 17:11

>>Healing of Ten Lepers and Explanation about the Kingdom Luke 17:12-37

>>Two Parables on Prayer Luke 18:1-14

<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

End Note








356

BIBLIOGRAPHY

B-1

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Marshall, Alfred. The Interlinear Greek-English New Testament. Grand Rapids: Zondervan, 1975.

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The Amplified Bible, Containing the Amplified Old Testament and the Amplified New Testament. Grand Rapids: Zondervan, (The Lockman Foundation), 1965.

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General Convention of Oklahoma Edition, New York: American Bible

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The New Analytical Bible and Dictionary of the Bible: Authorized King James

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Vaughan, Curtis. General Editor. The New Testament from 26 Translations. Grand

Rapids: Zondervan, 1967.

Books and Commentaries

Anderson, Stanley Edwin. The First Baptist. Niles, Illinois: Independent Baptist

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--- Your Baptism Is Important. Texarkana, Ark.-Tex.: Bogard

Press, 1972.

Barnes, Albert. Notes On the New Testament, Explanatory and Practical, Edited by

Robert Frew, Matthew and Mark. Grand Rapids: Baker, 13th printing, 1966.

JESUS, MY SERVANT THE BRANCH -- COMMENTS ON MARK

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------ Notes On the New Testament, Explanatory and Practical, Edited by

Robert Frew, Luke and John. Grand Rapids: Baker, 13th printing, 1967.

Baxter, J. Sidlow. Explore the Book. "A Survey and Study of Each Book from Genesis to Revelation, Complete in One Volume," Vol. 5. Inter-Testament and the Gospels. Grand Rapids: Zondervan, 1960.

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Broadus, John A. Commentary on the Gospel of Matthew. Ed. Alvah Hovey. An

American Commentary on the New Testament. Valley Forge: Judson Press,

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Press. Second Edition, Copyright, 1970.

Carson, D. A. Matthew, Ed. Frank E. Gaebelien. The Expositor's Bible Commentary, Vol. 8. (Matthew, Mark, Luke) Grand Rapids: Zondervan,

1984.

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Broadman Press, 1961.

Clarke, W. N. Commentary on the Gospel of Mark. Ed. Alvah Hovey. An American

Commentary on the New Testament. Valley Forge: Judson Press, 1881.

Cook, F. C. The Bible Commentary, Exodus to Ruth [Barnes Notes] Ed. J. M. Fuller.

Grand Rapids: Baker, Reprinted from 1879 edition published by John Murray,

London.

Crumley, G. F. The Life of Christ. Bogard Press, Texarkana, Ark.-Tex., copyright

1967.

------ The Pentateuch, The Blessed Hope Foundation, Lakeland, Florida, copyright

1985.

Dana, H. E. and Mantey, Julius R. A Manual Grammar of the Greek New Testament.

N.p.: Macmillan, 1957.


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Davis, William Hersey. Beginner's Grammar of the Greek New Testament. New York: Harper and Row, copyright 1923.

Francisco, Clyde T. Introducing the Old Testament. Nashville, Tenn.: Broadman

Press, Copyright 1950, Eighth Printing, 1958.

Gaebelein, Arno C. Gaebelein's Concise Commmentary on the Whole Bible.

Neptune, New Jersey: Loizeaux Brothers, (Orginally published as the

Annotated Bible), 1970, 1985.

Garner, Albert. Bible Analysis or How to Understand the Bible. Texarkana,

Ark.-Tex.: Bogard Press, Copyright, 1956, 1959, Sixth Printing 1992.

Haldeman, I. M. The Tabernacle, Priesthood, and Offerings. Westwood, New Jersey:

Fleming H. Revell Co, copyright 1925.

Harris, R. Laird. Leviticus, Ed. Frank E. Gaebelien. The Expositor's Bible Commentary, Vol. 2. (Genesis, Exodus, Leviticus, Numbers). Grand Rapids: Zondervan, 1990.

Hester, H. I. The Heart of the New Testament. Nashville: Broadman Press, 1963,

1981.

Hiebert, D. Edmond. An Introduction to the New Testament, Volume One, the

Gospels and Acts. Chicago: Moody Press, 1975, 1981.

Lockyer, Herbert. All the Books and Chapters of the Bible. Grand Rapids:

Zondervan, copyright 1966.

------ All the Women of the Bible. Grand Rapids: Zondervan, copyright 1967.

Pfeiffer, Charles F. Baker's Bible Atlas , Consulting Editors. E. Leslie Carlson, Old Testament, Martin H. Scharlemann, New Testament. Grand Rapids: Baker, 1961.

Raper, Christopher B. "It Is Written," Greek perfect tense of IG�ITCRVCK supports

preservation of Scripture. Pensacola, Fl.: Pensacola Theological Seminary,

2002, 2001.

Robertson, Archibald Thomas. Word Pictures in the New Testament, Volume I, the

Gospel According to Matthew, the Gospel According to Mark. Nashville:

Broadman Press, 1930.

------ Word Pictures in the New Testament, Volume II, the Gospel According to Luke.

Nashville: Broadman Press, 1930.


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------ Word Pictures in the New Testament, Volume V, The Fourth Gospel (John),

The Epistle to the Hebrews. Nashville Broadman Press, 1932


Robertson, A. T. A Harmony of the Gospels for Students of the Life of Christ.


Van Gorder, Paul R. Remembering the Lord. 1984 by Radio Bible Class, Grand

Rapids, Michigan, n. d.

Vincent, Marvin. R. Word Studies in the New Testament, Volume 1, (The Synopitc

Gospels, Acts of the Apostles, Epistles of Peter, James, and Jude. Peabody,

MA: Hendrickson Publishers, n. d.

Wessel, Walter W. Mark, Ed. Frank E. Gaebelien. The Expositor's Bible Commentary, Vol. 8. (Matthew, Mark, Luke). Grand Rapids: Zondervan,1984.

Wuest, Kenneth S. Wuest's Word Studies From the Greek New Testament, Volume

One, Mark - Romans - Galatians - Ephesians and Colossians. Grand Rapids:

Eerdmans, 1950, Three-volume edition, 1973, Reprinted, 2002.

Zondervan Pictorial Bible Atlas, The. Editor E. M. Blaiklock. Grand Rapids:

Zondervan, Copyright 1969, 1972.

Computer Programs

Bushell, Michael S. Bible Works for Windows, Windows 3.2 Release, Version 2.3c

[Computer Program]. Seattle, WA: (now located in Big Fork, MT)

Hermeneutika, 1994.

Rairdin, Craig and others. QuickVerse for Windows, Version 1.01f, [Computer

Program]. Hiawatha, IA: Parsons Technology, 1992.

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Parsons Technology, 1993.

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Proximity/Merriam-Webster Thesaurus, Copyright 1985 Merriam-Webster

Inc. Copyright 1988.

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The American College Dictionary, edited by Clarence L. Barnhart, New York: Random House, Copyright, 1950.


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The Analytical Greek Lexicon. New York: Harper-Row, n.d.

Brown, Francis V. with the cooperation of Driver, S. R. and Briggs, Charles A. The New Brown - Driver - Briggs - Gesenius Hebrew and English Lexicon. Copyright by Jay P. Green, Sr. Peabody, MA: Hendrickson Publishers, 1979.

Cruden, Alexander. Cruden's Unabridged Concordance To the Old and New Testaments and The Apocrypha. Grand Rapids: Baker, 1963.

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Publishing House. Ninth Printing, 1966.

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Copyright 1987.

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1931,1936, 1940.

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Merriam-Webster Inc., 2003.

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Peloubet, New York, Chicago, San Francisco, Holt, Rinehart and Winston,

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Nelson, 1984.

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pastor of North Little Rock Missionary Baptist Church, North Little Rock,

Arkansas—now promoted.)

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(The late Dr. O. R. Baldwin was a long time Bible instructor of the

Missionary Baptist Seminary, Little Rock, Arkansas—now promoted.)

James, J. C. From class notes and sermons preached from 1982 through 1987. (The

late Dr. J. C. James was a long time Bible and language instructor and for

several years president of the Missionary Baptist Seminary, Little Rock,

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of the Apostle Paul to Timothy and Titus," Unpublished, A commentary

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Missionary Baptist Seminary, Little Rock, AR.

---. "Comments on the Epistle of the Apostle Paul to the Romans," Unpublished, A

commentary written and finished May 7, 1985 for Bro. Charles Rogers,

Teacher: Missionary Baptist Seminary, Little Rock, AR.

---. The Thessalonian Church - A Good Model: A Commentary on

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published, A commentary written and finished December 18, 1984 for Bro.

Charles Rogers, Teacher: Missionary Baptist Seminary, Little Rock, AR.

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B-7

Penn, John. From class notes and sermons preached from 1982 through 1987. (Dr.

John Penn was a long time Bible instructor for several years of the Missionary

Baptist Seminary, Little Rock, Arkansas.)

Smith, Gerald Scott, Lessons on the Book of Acts, Lessons taught to the Northside

Baptist Church, Lexington, Kentucky, between 1966 and 1990, (printed on

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Baptist Church, (printed on mimograph machine). March 27, 1963.

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Sparks, Bobby L. Outlines on the Seven Sayings of Christ adapted from Bobby Sparks of Greenville, TX, Dates unknown, Publishers unknown.

------ Was Jesus Crucified on Wednesday, Thursday or Friday? Greenville, Texas,

1999

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Cross, I K. (March, 1987) Article (name unknown) about the Day of the week of the

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B-8

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Roney, Charles P. Commentary on the Harmony of the Gospels. Grand Rapids: Eerdman's. 1948.

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BIBLIOGRAPHY

B-9

(About the Author)Joseph L. Looney (II) was born in Shreveport, LA, and raised near Magnolia, Arkansas. He was the

third child of Jack and Mary Looney who taught him right from wrong, about the Bible and the trueGod. His father worked in the oil fields. His mother was a school teacher and later a librarian atSouthern State College (now: Southern Arkansas University). His father went to the Methodist Church.His father made a profession of faith and was baptized and became a member of Antioch MissionaryBaptist Church southeast of Magnolia in 1969.

Upon graduation from Magnolia High School in 1956, Joe joined the U.S Army Reserves, "SixMonth Active Duty Program" and served about 6 years in the Reserves. After the Six Month Program,Joe attended Southern State College, Magnolia. In the summer of 1957 while working for the BannerNews, Joe met and later married Miss Patsy Ruth Griffis, December 27, 1957, at the DavidsonMissionary Baptist Church near Waldo, AR. Pat has been a faithful, loyal companion ever since thattime. (Pat worked as a school teacher and assistant for 31 years.) January, 1961, Joe received theBachelor of Science--Industrial Engineering degree from the University of Arkansas, Fayetteville.

In May, 1960, John Blake a follow engineering student revealed the following Scriptures (Romans3:10,23; 6:23; 5:6,8 and etc.). Joe realized that he was lost and needed to be saved. Two weeks later Joeasked Christ Jesus to save him and forgive him of his sins and was saved at the age of 21 (June, 1960).He then followed the Lord in scriptural baptism and became a member of Central Missionary BaptistChurch of Fayetteville, AR.

While working as an Industrial Engineer for Poinsett Lumber and Manufacturing Company inTrumann, AR, the Lord began dealing with Joe concerning the call to preach the gospel of Jesus Christ.It wasn't until October, 1971, that Joe came before the Cavanaugh Missionary Baptist Church, Ft.Smith, AR, and surrendered to the Master's will by faith. In January, 1973, he accepted the pastorate ofthe Mountain Grove Missionary Baptist Church near Alma, AR. He was ordained in March, 1973, bythe Cavanaugh Church under the ministry of Brother E. Keith Simmons. Joe worked as an industrialengineer for over 20 years in Arkansas and Kentucky (1960 -- 1982).

Joe has served the following Missionary Baptist churches as pastor from 1973 until the 2017:Mountain Grove, near Alma, AR January 1973 -- July 1981Unity, near Paron, AR March 1983 -- August 1986Pine Top, near Broken Bow, OK June 1987 -- July 1995Calvary, Gillette, WY August 1995 -- July 2014Wards Creek, Simms, TX April through July, 2017 (Interim)Joe and Pat are currently Members of Austin Chapel, De Kalb, TX

Education: Magnolia High School, Magnolia, Arkansas Graduated: 1956University of Arkansas, Fayetteville, Arkansas

Graduated: January, 1961 BS-Industrial EngineeringLexington Baptist College, Lexington, Kentucky

Attended: 1963-1968 (Concurrent with working for Square D Co.)Missionary Baptist Seminary, Little Rock, Arkansas

Graduated: B. B. L., May, 1986; TH. B., May, 1987Gulf Coast Baptist Institute, Hattiesburg, MississippiMaster of Theology, May 4, 2001; Doctor of Theology, May 11, 2012

Service for Missionary Baptist Associations: Annual Speaker for Central MBA of AR.; Messenger Meeting: Oct. 18, 1985Annual Speaker for Macedonia MBA of OK.; Messenger Meeting: Sept. 30, 1989Moderator for Macedonia MBA of OK.; Messenger Meeting: Sept. 1994 & elected for 1995Moderator (& Moderator's Address) for Rocky Mountain MBA: August 4, 2000 (Greeley, CO)Moderator (& Moderator's Address) for Rocky Mountain MBA: August 3, 2001 (Cheyenne, WY)Assistant Parliamentarian for Rocky Mountian MBA for serveral yearsSpeaker for Graduation Exercises in May, 2012 for Gulf Coast Baptist Institute, Hattiesburg, MSOrganizer, Planner, and Moderater for the WyKota Landmark Baptist Fellowhip Retreat (Meeting at Fort Robinson State Park near Crawford, NE) (2002 thru 2014)

Joe and Pat have three children, Joe L. Looney III (Baptist preacher) of Broken Bow, OK, MariettaRaney (school teacher in New Boston) of De Kalb, TX, and William Looney (computer buildingstructure designer) of Lowell, AR; and four grandchildren.

Joseph L. Looney (II): Landmark Baptist Preacher-Teacher

BACK COVER PAGE

JESUS, MY SERVANT THE BRANCH — COMMENTS ON MARK

--- Volume Two of Four ---

(Mark Chapters 6; 7; 8; & 9)A Practical Commentary on The Gospel According to Mark

By

Joseph L. Looney II

jesus, my servant the branch · jesus, my servant the branch— comments on mark--- volume two of...

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